Platon.The Apology of Socrates, the Crito, and part of the Phaedo, with notes from Stallbaum and Schleiermacher's introductions.

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WAATOQN

THE APOLOGY OF SOCRATES THE CRITO

AND PART OF THE PHDO

WITH NOTES FROM STALLBAUM .

AND

SCHLEIERMACHER’S INTRODUCTIONS
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PREF AC.E,

Tue text of the following edition of the Apology
of Socrates, the Crito, and part of the Pheedo, is
a reprint from that of Stallbaum’s. The whole
of his notes, which have been translated for this
edition by Mr. Gillespie, A.M. of Trinity College,
Dublin, are given with a few unimportant ex-
ceptions. ‘The notes on the various readings are
_ placed at the foot of the page, and those of an
explanatory nature at the end of the volume.
The Latin abbreviations used to denote the MSS.
are those of Bekker’s edition.

It has been justly considered by many scholars
that the Apology of Socrates and the Crito might
be read with great advantage in the higher classes
of our schools, and it has been partly with the
view of supplying a suitable edition for such a
purpose that I have been induced to edit the
following pages. The Apology and the Crito are

written in an easy style, and are almost entirely

vi PREFACE.

free from those philosophical discussions, which
render the greater part of Plato’s writings un-
suitable for the use of schools. ‘They also form
the best introduction to the study: of Plato, from
the information they convey respecting the life
and character of Socrates, of which it is necessary
to have some knowledge in order to understand
many parts of Plato’s writings.

The extracts from the Phedo, which contain
an account of the death of Socrates, are inserted
at the suggestion of Professor Malden, in order
to give a complete account of the last days of
Socrates.

I have to express my obligations to the Rey.
Connop Thirlwall for his kindness in allowing me
to make use of his translation of Schleiermacher’s
Introduction to the Apology, which was originally
published in the Philological Museum.

WILLIAM SMITH.
London, April 2nd, 1840.

CONTENTS.

Page
INTRODUCTION TO THE APOLOGY OF SOCRATES . ; Ax!
THE APOLOGY OF SOCRATES. : = ; j 1
INTRODUCTION TO THE CRITO ὁ ἷ : . . ὅ9
THE CRITO . : ὃ ᾿ ᾿ 5 ; Σ ‘ 67
NOTES ON THE APOLOGY OF SOCRATES ᾿ : - 95
NOTES ON THE CRITO : : ‘ - 4 ἐ 149
PART OF THE PHZDO - : ° : : : . 185

NOTES ON THE PHADO é . 5 ν Ἵ 195

WAATQNOS

LOK PATOYS ATIOAOLTA.

SCHLEIERMACHER’S INTRODUCTION

TO THE

APOLOGY OF SOCRATES.

I wave already observed, in the general Introduc-
tion of this translation of Plato, that the reader is
not to conclude, because certain works are placed
in an appendix, that by this I mean to deny or to
call in question with regard to all of them, that
they are writings of Plato. My only reason for
assigning such a place to the following work
which has been at all times loved and admired for
the spirit that breathes through it, and the image
it presents of calm moral dignity and beauty, was
in the first instance that it contents itself with its
particular object, and makes no pretentions to the
title of a scientific work. It is true that the Eu-
thyphron likewise has unquestionably an apolo-
getic reference to the charge brought against So-
crates; but on the other hand its connection with
the notions started in the Protagoras, clearly en-
titled it to be subjoined to that dialogue. But the

xii INTRODUCTION TO THE

Apology is so purely an occasional piece, that it
can find no place in the series of its author’s phi-
losophical productions. Yet there is certainly one
sense, in which, let not the reader be startled, one
might perhaps say that it is not a work of Plato’s.
I mean that it can scarcely be a work of his
thoughts, a thing which he invented and fabri-
cated. For if we attribute to Plato the intention
of defending Socrates, we must first of all distin-
guish the times at which he might have done it,
either during his process, or subsequently, no
matter how soon or how late, to his execution.
Now in the latter case Plato could only have pro-
posed to vindicate the principles and sentiments
of his friend and master. But this vindication he,
who was so fond of combining several ends in one
work, might easily have coupled with his scientific
views: and accordingly we not only find detached
intimations of this kind scattered over his later
writings, but we shall soon be introduced to an
important work, one which cannot be denied to be
closely enough interwoven with his scientific spe-
culations, in which a collateral object, but one
made distinctly prominent, is to place the conduct
and virtue of Socrates as an Athenian citizen in a
clear light. Now this is intelligible enough: but
Plato could scarcely have found any inducement
at a later period to compose a work which merely
confronts Socrates with his actual accusers. It
must have been then during the process that he

APOLOGY OF SOCRATES. xiil

wrote this speech. But for what purpose? It is
manifest that he could have rendered his master
no worse service, than if, before he had defended
himself in court, he had published a defence under
his name, just as if to help the prosecutors to the
arguments which it would be their business to
parry or to elude, and to place the defendant in
the difficult situation of being reduced either to
repeat much that had been said before, or to say
something less forcible. Hence the more excel-
lent and the better suited to the character of So-
erates the defence might be, the more harm it
would have done to him. But this is a suppo-
sition which will scarcely be maintained.

After the decision of the cause there were two
purposes which Plato might have had, either that
of making the course of the proceedings more
generally known at the time, and of framing a
memorial of them for posterity, or that of setting
the different parties and their mode of proceeding
in a proper light. Now if we inquire about the
only rational means to the latter of these ends:
all will agree that the speech should have been
put into the mouth, not of Socrates, but of some
other person defending him. For the advocate
might have brought forward many things, which
the character of Socrates rendered improper for
him to urge, and might have shown by the work
that, if the defendant’s cause had only been
pleaded by a person who had no need to disdain

a3

xiv INTRODUCTION TO THE

resources which many men of honour did not

:
|
:

think beneath them, it would have had a very
different issue. Now if there were any foundation —
for an anecdote, not indeed a very probable one,

which Diogenes Laertius has preserved from an
insignificant writer, Plato’s most natural course
would have been, to publish the speech which he
would himself have made on the same occasion if
he had not been hindered.* He would then have
had an opportunity of exemplifying those great
precepts. and expedients of rhetoric, the force of
which he had himself first disclosed; and un-
doubtedly he might have applied them with great
truth and art to the charges concerning the new
deities and the corruption of youth. And so it
would have been far better for him to have used
any other person’s name for the purpose of retort-
ing on the accusers of Socrates, and to have
spoken of his merits in a different tone. Whereas
in a speech put into the mouth of Socrates him-
self, yet different from that which he really de-
livered, he can have had no other object than to
show what Socrates voluntarily neglected or in-
voluntarily let slip, and how his defence should
have been framed so as to produce a better effect.

* “ See Diog. Laert. II. 41. where it is related that Plato was
prepared to defend Socrates, but in the first sentence of his
speech was interrupted by the petulance of the jurors, and com-
pelled to descend from the bema. But this anecdote is too liptla
attested and too improbable in itself to build upon.”

SCHLEIERMACHER.

APOLOGY OF SOCRATES. XV

Now not to mention that this would have been
scarcely possible without departing from the cha-
racter of Socrates, it is evident that the defence
we now have was not framed with this view. For
how could such a speech have been followed by
the address after the verdict, which implies an
issue not more favourable than the real one?
The only supposition then that remains is, that
this work was designed simply to exhibit and
record in substance the real proceedings of the
case, for those Athenians who were not able to be
hearers, and for the other Greeks, and posterity.
Now are we to believe that, in such a case and
under such circumstances, Plato was unable to
resist the temptation of fathering upon Socrates a
work of his own art, which in all but the outline
was perhaps entirely foreign to him, like a boy
who has a theme set him to declaim on. This we
cannot believe, but must presume that in this
case, where nothing of his own was wanted, and
he had entirely devoted himself to his friend, es-
pecially so short a time before or after the death
of Socrates, as this work was undoubtedly com-
posed, he considered his departing friend too sa-
cred to be disguised even with the most beautiful
of ornaments, and his whole form as so faultless
and majestic, that it was not right to exhibit it in
any dress, but, like the statue of a god, naked,
and wrapt only in its own beauty. And so in
fact we find he has done. For a critic who should

ΧΥΪ INTRODUCTION TO THE

undertake the task of mending this speech would
find a great deal in it to alter. . Thus the charge
of misleading the young is not.repelled with argu-
ments by any means so cogent as it might have
been, nor is sufficient stress by a great deal laid
on the fact, that Socrates had done every thing in
the service of Apollo, for defending him against
the charge of disbelief of the antient gods: and
any one with his eyes only half open may discover
other weak points of the like kind, which are not
so grounded in the character of Socrates that Plato
should have been compelled to copy them.
Nothing therefore is more probable, than that
in this speech we possess as faithful a transcript of
Socrates’ real defence, as Plato’s practised memory
enabled him to make, allowing for the necessary
difference between a written speech and one care-
lessly spoken. But perhaps some one may say:
If Plato, supposing him to be the author of this
work, did nothing more than record what he had
heard: what reason is there for insisting on this
fact, or how can it be known, that it was he, and
not some other among the friends of Socrates who
were present at the trial? Such an objector, if
he is familiar with the style of Plato, need only be
referred to the whole aspect of the Apology,
which distinctly shows that it can have proceeded
from no pen but Plato’s. For in it Socrates
speaks exactly as Plato makes him speak, a man-
ner in which, so far as we can judge from all we

APOLOGY OF SOCRATES. XVii

have left, he was not made to speak by any of his
other scholars. And this resemblance is so indis-
putable, that it may. serve as a foundation for a
remark of some importance. For it suggests the
question: Whether certain peculiarities of the
Platonic dialogue, particularly the imaginary ques-
tions and answers inserted in a sentence, and the
accumulation of several sentences comprehended
under one, and often expanded much too amply
for this subordinate place, together with the inter-
ruption almost inevitably arising from this cause
in the original structure of the period: whether
these peculiarities, seeing that we find them so
predominant here, ought not properly to be re-
ferred to Socrates? They occur in Plato most
frequently where he is imitating Socrates closest ;
but nowhere so frequently, and so little clear of
their accompanying negligences, as here and in
the following dialogue (the Crito), which is pro-
bably of like origin. All this together renders
it a very natural conjecture, that these forms of
speech were originally copied from Socrates, and
are therefore to be numbered among the speci-
mens of the mimic art of Plato, who endeavoured
in a certain degree to copy the style of the per-
sons whom he introduces, if it had peculiarities
which justified him in so doing. And any one
who tries this observation by applying it to Plato’s
different works, especially in the order in which 1
have arranged them, will find it very strongly

XViil INTRODUCTION TO THE

confirmed by the trial. The cause why such an
imitation was not attempted by other disciples of
Socrates, was probably this: that on the one hand
it really required no little art to bend these pecu-
liarities of a careless colloquial style under the
laws of written discourse, and to amalgamate them
with the regular beauty of expression, and on the
other hand, it called for more courage to meet the
censure of minute critics than Xenophon probably
possessed. But this is not the place for entering ©
further into this question.
One circumstance however must still be no- |
ticed, which might be alleged against the genuine- —
mess of this work, and with more plausibility in- —
deed than any other: that it wants the dress of
the dialogue, in which Plato presents all his other _
works, and which he has given even to the Me-
nexenus, though in other respects that like this
consists of nothing more than a speech. Why
therefore it may be asked, should the Apology,
which so easily admitted of this ornament, be the
only work of Plato that is destitute of it? Con-
vincing as this sounds, the weight of all other
arguments is too strong not to counter-balance
this scruple, and we reply to the objection as fol-
lows. In the first place, it is possible that the
dialogic form had not then become so indispen-
sable with Plato as it afterwards was: which may
_ serve as an answer for those who are inclined to
set a great value on the dress of the Menexenus ;

APOLOGY OF SOCRATES. XIX

or Plato himself distinguished this work from his
other writings too much to think of subjecting it
to the same law. Besides, it would in general be
very unworthy of Plato, to consider the dialogue,
even in those works where it is not very inti-
mately blended with the main mass of the com-
position, as nothing more than an ornament arbi-
trarily appended to them: it always has its
‘Meaning, and contributes to the conformation and
effect of the whole. Now if this would not have
been the case in the present instance, why should
Plato have brought it violently in? Especially as
in all likelihood he wished to hasten the publica-
tion of this speech as much as possible, and might
not think it advisable at that time to hazard a
public declaration of his sentiments on the issue
of the cause, which, if he had clothed the speech
in the form of a dialogue, it would have been
difficult to avoid, without rendering the form ut-
_terly empty and unmeaning.

AY i ον ὁ f ΄ a r ΄ .
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TAATQNOS

ZOKPATOYS AITOAOTIA.

Uap. I. “O-n μὲν ὑμεῖς, ὦ ἄνδρες ᾿Αθηναῖοι,"
πεπόνθατε ὑπὸ τῶν ἐμῶν κατηγόρων, οὐκ οἶδα: ἐγὼ
δ᾽ οὖν καὶ αὐτὸς ὑπ’ αὐτῶν ὀλίγου. ἐμαυτοῦ ἐπε-
Aadounv:” οὕτω πιθανῶς ἔλεγον. καί τοι ἀληθές γε,
ὡς ἔπος εἰπεῖν," οὐδὲν εἰρήκασι. μάλιστα δὲ αὐτῶν ν
ἐθαύμασα“ τῶν πολλῶν ὧν ἐψεύσαντο, τοῦτο, ἐν
ἔλεγον, ὡς χρῆν ὑμᾶς εὐλαβεῖσθαι, μὴ ὑπ᾽ ἐμοῦ
ἐξαπατηθῆτε," ὡς δεινοῦ ὄντος λέγειν. τὸ γὰρ μὴ
αἰσχυνθῆναι, ὅτι αὐτίκα ὑπ᾽ ἐμοῦ ἐξελεγχθήσονται
ἔργῳ, ἐπειδὰν μηδ᾽ ὁπωςτιοῦν' φαίνωμαι δεινὸς λέγειν,

“Eo

Cap. I. p. 17. ἐγὼ δ᾽ οὖν καὶ αὐτὸς. So Bodl. Ven. b. Vat.
Vind. 1. 4. Flor.d.g.h. Par. DST. Commonly ἔγωγ᾽ οὖν. So
δ᾽ οὖν after μὲν, C. XXITI. Theaet. p. 197. B. Compare Hermann.
ad Lucian. De hist. conscr. p. 255.

ὀλίγου ἐμαυτοῦ ἐπελαθόμην.} δεῖν, commonly put after ὀλίγου,
is omitted in Bodl. Ven. b. Vind. 1. 3. 4. 6. Florr. Ὁ. 6. g. hei
'Coisl Ven. A. Parr. DE HST. Ang. prim. τὰ. Vind. 2.: nor
does Plato any where, to my knowledge, use it in connection with
the Indicative preterite; see Rep. VIII. p. 563. B. Menexen, p.
236. B. Yet A®schines adv. Ctesiphont. p. 428. ὀλίγου δεῖν
μεθειστήκει.

μὴ αἰσχυνθῆναι, ὅτι αὐτίκα.) ὅ τι edit. Bass. and Forster,
with the approbation of Heindorf. But although we may say
αἰσχύνεσθαί τι and ἐλέγχεσθαί τι, yet ὅτι appears the true reading.
For instead of 6 rz, I doubt not that Plato would have written 6.

B

2 PLATO.

τοῦτό μοι ἔδοξεν αὐτῶν ἀναισχυντότατον εἶναι, εἶ
μὴ ἄρα δεινὸν καλοῦσιν οὗτοι λέγειν τὸν τἀληθῆ
λέγοντα: εἰ μὲν γὰρ τοῦτο λέγουσιν, ὁμολογοίην ἂν
ἔγωγε οὐ κατὰ τούτους εἶναι ῥήτωρ." οὗτοι μὲν οὖν,
ὥςπερ ἐγὼ λέγω, ἤ τι ἢ οὐδὲν ἀληθὲς εἰρήκασιν"
ὑμεῖς δ᾽ ἐμοῦ ἀκούσεσθε πᾶσαν τὴν ἀλήθειαν. Οὐ
μέντοι μὰ Δί᾽, ὦ ἄνδρες ᾿Αθηναῖοι, κεκαλλιεπημένους
γε λόγους, ὥςπερ οἱ τούτων, ῥήμασί τε καὶ ὀνόμα-
σιν, οὐδὲ κεκοσμημένους, ἀλλ᾽ ἀκούσεσθε εἰκῇ λεγό-
μενα τοῖς ἐπιτυχοῦσιν ὀνόμασι: πιστεύω γὰρ δίκαια
εἶναι ἃ λέγω," καὶ μηδεὶς ὑμῶν προςδοκησάτω ἄλλως.
οὐδὲ γὰρ ἂν δήπου πρέποι, ὦ ἄνδρες, τῇδε τῇ NAL-
kia, ὥςπερ μειρακίῳ πλάττοντι λόγους εἰς ὑμᾶς εἰς -
ιέναι. καὶ μέντοι καὶ πάνυ, ὦ ἄνδρες ᾿Αθηναῖοι, τοῦ-
To ὑμῶν δέομαι καὶ παρίεμαι"' ἐὰν διὰ τῶν αὐτῶν
λόγων ἀκούητέ μου ἀπολογουμένου, δ ὧνπερ εἴωθα
λέγειν καὶ ἐν ἀγορᾷ ἐπὶ τῶν τραπεζῶν," ἵνα ὑμῶν οἱ
πολλοὶ ἀκηκόασι, καὶ ἄλλοθι," μήτε θαυμάζειν μήτε
θορυβεῖν" τούτου ἕνεκα. ἔχει γὰρ οὑτωσί. νῦν ἐγὼ
πρῶτον ἐπὶ δικαστήριον ἀναβέβηκα, ἔτη γεγονὼς πλείω

καλοῦσιν οὗτοι. Commonly αὐτοί, which is changed from Bodl.
Par. BC DST. Vat. Vind. 1.4.6. Ven.b. Flor. a. ἃ. g. h.
οὗτος is used to indicate contempt, as in Crito Ο IV. Sympos.
p. 181. E. Rep. III. p. 403. A. and elsewhere.

ἤ τι ἢ οὐδὲν ἀληθὲς εἰρ.] So Bodl. Parr. DST. Vind. 1.
Ven. Ὁ. a. pr.m, Flor. d.g.h. The rest injudiciously omit 4 τι ἢ.
δ᾽ ἐμοῦ is Bekker’s correction for the common reading δέ μου.

καὶ ἐν ἀγορᾷ ἐπὶ τ. te.) So Vind. 1. 2. 3. 6. Florr. b. e. i.
Coisl. Par. B. and others. Commonly καὶ ἐν ἀγορᾷ καὶ ἐπὶ rp.
See note.

ot πολλοὶ ἀκηκόασι. οἱ is wanting in Bodl. Vat. Ven. Ὁ. Flor.
d.g.h. Vind. 1. 4.6. Par. DS. Compare τοὺς πολλοὺς παρέ-
χομαι, C. III.

ἔτη γεγονὼς πλείω EBOouHKovra.| Bod. Vind. 1. 4. Flor, ἃ.

APOLOGY OF SOCRATES. 3

ἑβδομήκοντα"» ἀτεχνῶς οὗν ξένως exw" τῆς ἐνθάδε λέ-
ξεως. ὥςπερ οὗν ἄν, εἰ" τῷ ὄντι ξένος ἐτύγχανον ὦν,
ξυνεγιγνώσκετε δήπου ἄν sak εἰ ἐν ἐκείνῃ τῇ φωνῇ
τε καὶ τῷ τρόπῳ ἔλεγον, ἐν οἵςπερ ἐτεθράμμην," καὶ
δὴ καὶ νῦν τοῦτο ὑμῶν δέομαι δίκαιον, ὥς γ᾽ ἐμοὶ
δοκῶ, τὸν μὲν τρόπον τῆς λέξεως ἐᾶν --- ἴσως μὲν
γάρ τι χείρων, ἴσως δὲ βελτίων ἂν ein —, αὐτὸ δὲ
τοῦτο σκοπεῖν καὶ τούτῳ τὸν νοῦν προςέχειν, εἰ δί-
καια λέγω, ἢ μή: δικαστοῦ μὲν γὰρ αὕτη ἀρετή," ῥή-
τορος δὲ τἀληθῆ λέγειν.

II. Πρῶτον μὲν οὖν δίκαιός εἰμι ἀπολογήσασθαι,"
ὦ ἄνδρες ᾿Αθηναῖοι, πρὸς τὰ πρῶτά μου ψευδῆ κατη-
γορημένα καὶ τοὺς πρώτους κατηγόρους, ἔπειτα δὲ
πρὸς τὰ ὕστερα καὶ τοὺς ὑστέρους. ᾿Εμοῦ γὰρ πολ-
Aol κατήγοροι γεγόνασι πρὸς ὑμᾶς, καὶ πάλαι πολλὰ
ἤδη ἔτη" καὶ οὐδεν ἀληθὲς λέγοντες: ods ἐγὼ μᾶλ-
λον φοβοῦμαι ἢ τοὺς ἀμφὶ ἔΑνυτον," καίπερ ὄντας
καὶ τούτους δεινούς. GAN ἐκεῖνοι δεινότεροι," ὦ ἄν-
ὃρες, οἱ ὑμῶν τοὺς πολλοὺς ἐκ παίδων παραλαμβά-
νοντες ἔπειθόν τε καὶ κατηγόρουν ἐμοῦ οὐδὲν ἀλη-

g.h. Par. DS T. omit πλείω. In Ven. Ὁ, πλείω ἢ is interlined.
Nevertheless, I doubt not that it is correctly preserved by the others.

ὥς γ᾽ ἐμοὶ δοκῶ.) So Vind. 1.6. Ven.b. Par. DS. Old
editions γέ μοι.

μὲν γάρ τι χείρων. Most books with Bodl. omit τι, which is
found in Vind. 1. 4. 6. Flor.d.g.h. Par. DS T.

δικαστοῦ p. y. αὕτη ἀρετή.] αὕτη ἡ ἀρετή, Vat. Ven. b.

Il. καὶ τοὺς πρ- catny-] So almost all MSS. instead of the
common reading καὶ πρὸς τοὺς wo. Kk. Immediately afterwards
πρὺς Ta ὕστερα is restored from Bodl. Ven. Ὁ. b. Vat. Vind. 1. 4.
6. Flor. d. g. h. instead of the common reading πρὸς τὰ ὕσ-
τερον. MOR oe

ἐμοῦ οὐδὲν ἀληθές.1] Bodl. and some others ἐμοῦ μᾶλλον οὐδὲν
aX., wrongly.

4 PLATO.

θές, ὡς ἔστι τις Σώκρατης, σοφὸς ἀνήρ, τά τε με-
τέωρα φροντιστής, καὶ τὰ ὑπὸ γῆς ἅπαντα ἀνεζητη-
κώς, καὶ τὸν ἥττω λόγον κρείττω. ποιῶν. οὗτοι, ὦ
ἄνδρες ᾿Αθηναῖοι, ταύτην τὴν φήμην κατασκεδάσαν-
τες,5 οἱ δεινοί εἰσί μου κατήγοροι: ot γὰρ ἀκούοντες
ἡγοῦνται τοὺς ταῦτα ζητοῦντας οὐδὲ θεοὺς νομίζειν."
ἔπειτά εἰσιν οὗτοι οἱ κατήγοροι πολλοὶ καὶ πολὺν
χρόνον ἤδη κατηγορηκότες, ἔτι δὲ καὶ ἐν ταύτῃ τῇ
ἡλικίᾳ λέγοντες πρὸς ὑμᾶς, ἐν ἣ ἂν μάλιστα ἐπιστεύ-

i val 3 an εὖ 5
σατε, παῖδες ὄντες, ἔνιοι δ᾽ ὑμῶν καὶ μειράκια, ἀτε-

χνῶς ἐρήμην κατηγοροῦντες, ἀπολογουμένου οὐδενός.
ὃ δὲ πάντων ἀλογώτατον, ὅτι οὐδὲ τὰ ὀνόματα οἷόν
τε αὐτῶν εἰδέναι καὶ εἰπεῖν, πλὴν εἴ τις κωμῳδο-
ποιὸς τυγχάνει ὦν: ὅσοι δὲ φθόνῳ καὶ διαβολῇ χρώ-
μενοι ὑμᾶς ἀνέπειθον, οἱ δὲ καὶ αὐτοὶ πεπεισμένοι

Σωκράτης, σοφὸς ἀνήρ. So Bodl. Vat. Ven. b. Vind. 1. 4. 6.
Flor. d.g. Par. DS. Commonly ἀνὴρ σοφός.

τὰ ὑπὸ γῆς. So edit. Bas. 2. Bodl., all MSS. except Ven. &
Vind. 2. 5. Flor. c. d. and a few others. Commonly ὑπὸ γῆν.-
Compare C.III. C. X. For ἅπαντα, found in Bodl. Ven. Ὁ.
Flor. ἃ. g. ἢ. Vind. 6. Par. D S., the common reading was πάντα.

καὶ πολὺν χρόνον ἤδη. So Bod]. Ven. Ὁ, Vat. Vind. 1. 3.
4.6. Flor. d. g.h. Par. DS. Old editions with Bekker καὶ
πολὺν ἤδη χρόνον, although the latter is the usual collocation of
the words, as πολλὰ ἤδη ἔτη a few lines above, and in C. XVIII.
τοσαῦτα ἤδη ἔτη, yet I did not wish to reject the reading of the
MSS., especially since it may be justified by the consideration that
πολὺν χρόνον forms a single notion, the words signifying ‘for a
long time.’

παῖδες ὄντες, ἔνιοι δ᾽ ὑμῶν. So Bodl. Ven. b. Flor. ἢ.
Parr. DS. δ᾽ was commonly omitted.

εἴ τις κωμῳδοποιὸς τ.7] Commonly κωμῳδιοποιός, which is
corrected from Vat. Ven. [5]. ἃ. Ὁ. Flor.d.g.h. Vind. 1. 2. 5. 6.
Zitt. Par. B. See Pierson. ad. Moer. p. 240., who has rightly
judged that the common form ought every where to be expelled from
the writings of Plato.

APOLOGY OF SOCRATES. 5

ἄλλους πείθοντες, οὗτοι πάντες ἀπορώτατοί eiow:™
οὐδὲ γὰρ ἀναβιβάσασθαι οἷόν τ᾽ ἐστιν αὐτῶν ἐν-
ταυθοῖ" οὐδ᾽ ἐλέγξαι οὐδένα, ἀλλ᾽ ἀνάγκη ἀτεχνῶς
ὥςπερ σκιαμαχεῖν ἀπολογούμενόν τε καὶ ἐλέγχειν μη-
δενὸς ἀποκρινομένου. ᾿Αξιώσατε οὖν καὶ ὑμεῖς, ὥςπερ
ἐγὼ λέγω, διττούς μου τοὺς κατηγόρους γεγονέναι, ἑτέ-
ρους μὲν τοὺς ἄρτι κατηγορήσαντας, ἑτέρους δὲ τοὺς
πάλαι, οὺς ἐγὼ λέγω. καὶ οἰήθητε δεῖν πρὸς ἐκείνους
πρῶτόν με ἀπολογήσασθαι: καὶ γὰρ ὑμεῖς ἐκείνων
πρότερον ἠκούσατε κατηγορούντων, καὶ πολὺ μᾶλλον
ἢ τῶνδε τῶν ὕστερον.

Εεν. ἀπολογητέον δή,» ὦ ἄνδρες ᾿Αθηναῖοι, καὶ
ἐπιχειρητέον ὑμῶν ἐξελέσθαι τὴν διαβολήν, ἣν ὑμεῖς
ἐν πολλῷ χρόνῳ ἔσχετε, ταύτην ἐν οὕτως ὀλίγῳ χρό-
νῳ. βουλοίμην μὲν οὖν ἂν τοῦτο οὕτω γενέσθαι", εἴ
τι ἄμεινον καὶ ὑμῖν καὶ ἐμοί, καὶ πλέον τί με ποιῆ-

»} ’ὔ > Ἂν \ ee Ν > 4
σαι ἀπολογούμενον" οἶμαι δὲ αὐτὸ χαλεπὸν εἶναι, καὶ
οὐ πάνυ με λανθάνει οἷόν ἐστιν. ὅμως τοῦτο μὲν ἴτω

διττούς μου τοὺς κατηγόρους. τοὺς is omitted in Ald. Bas. 1.
Steph. against almost all the MSS. A few lines above re after azro-
Aoyovpevoy, is wanting in Vat. Flor. d. Par. C. It has been
erased in Par. B. Flor. a. But there is no need of change.

ἐν πολλῷ χρόνῳ ἔσχετε.] Commonly ἔχετε, which is cor-
rected from Ven. b. Pare DS. Vind. 1. 4. 6. Flor. g.h. After-
wards, old editions, ἐν οὑτωσὶ ὀλίγῳ xp. But οὕτως is found in
Bodl. Vat. Ven. b. Vind. 1. 4. 6. Flor. ἃ. 5. ἃ. Parr. BCDS.

τοῦτο μὲν ἴτω.) Ald. Bas. 1. ἤτω, which form Buttm. rejects
Ausfiihr. Griech. Sprachlehre, Vol. 1. p. 550. ed. 1. The true reading
is found in Bas. 2. Stephan., and in the best as well as in far the
most MSS. ΑἹ] the old and modern editions have ὕμως δὲ τοῦτο p.
But δὲ is omitted in Ven. b. Vat. Vind. 1.4.6. Flor. d. g. h.
Par. DS., nor do I think that any one will desire its restoration.

B3

6 PLATO.

an n a Ν 3
ὅπῃ τῷ θεῷ φίλον, τῷ δὲ νόμῳ πειστέον καὶ ἀπο-
λογητέον.

III. ᾿Αναλάβωμεν οὖν ἐξ ἀρχῆς, es n Kary
yopta ἐστίν, ἐξ ἧς ἡ ἐμὴ διαβολὴ γέγονεν, 7 δὴ
Ἂς \

καὶ πιστεύων Μέλητός pe ἐγράψατο τὴν γραφὴν
ταύτην" Eiev. τί δὴ λέγοντες διέβαλλον οἱ δια-
βάλλοντες; ὥςπερ οὖν κατηγόρων τὴν ἀντωμοσίαν
δεῖ ἀναγνῶναι αὐτῶν." Σωκράτης ἀδικεῖ καὶ περιερ-

ς a ! eo. a » cage ic ,
γάζεται" (ητῶν τά τε ὑπὸ γῆς καὶ τὰ ἐπουράνια,

\ Ν ¢ , "4 δι \ ree
Kal τὸν ἥττω λόγον κρείττω ποιῶν, καὶ ἄλλους ταὐτὰ
ταῦτα διδάσκων. "Τοιαύτη τίς ἐστι’ ταῦτα γὰρ ἑωρᾶτε
καὶ αὐτοὶ ἐν τῇ ᾿Αριστοφάνους κωμῳδίᾳ, Σωκράτη
τινὰ ἐκεῖ περιφερόμενον, φάσκοντά τε ἀεροβατεῖν
καὶ ἄλλην πολλὴν φλυαρίαν φλυαροῦντα, ὧν ἐγὼ
οὐδὲν οὔτε μέγα οὔτε σμικρὸν" πέρι ἐπαΐω. καὶ οὐχ

III. τίς ἡ κατηγορία ἐστίν] ἐστίν, commonly omitted with
Bas. 2., 15 retained in Bod]. Vat. Ven. ἃ. b. Vind. 1.6. Florentine
and all the rest except Vind. 2. 3. 4. 5.

πιστεύων Μέλητος.] So Bodl. Ven. b. Vind. 1, Par. Ὁ
Flor. Ὁ. c. i. Angel., and that which Bekker has marked g. Com-
monly Μέλιτος ; why this should be altered, we have discussed,
Euthyphro p. 7. But Eustathius, Odyss. v. 106. p. 42. Vol. II.
ed. Lips., defends MéXuroc, deriving it from μέλε; but in may case
the penultima would be short.

τά τε ὑπὸ γῆς.] Ven. &. with Steph. γῆν: the others have
the genitive, see C. II. Afterwards Bodl. Flor. g. h. Vind. 6.
Ven. Ὁ. Vat. καὶ τὰ οὐράνια. But ἐπουράνια is to be preferred
even on account of the opposition of the words ra ὑπὸ γῆς-

ἄλλους ταὐτὰ ταῦτα OwWaoxwy.] Commonly ἄλλους ταῦτα

διδάσκων, which is changed from Bodl. Vat. Ven. b. Vind. 4.
Flor. he Par. DS.

ταῦτα yao ἑωρᾶτε.] Commonly τοιαῦτα, which we have not
hesitated to change from Bodl. Ven. Ὁ. Vind. 1. 3. 4.6. Flor. d.
e.g. ἢ. Par. DS. Afterwards Σωκράτη for Σωκράτην, Bodl.
Vind. 6. Par. D S., and perhaps Vat.

APOLOGY OF SOCRATES. 7

ws ἀτιμάζων' λέγω τὴν τοιαύτην ἐπιστήμην, εἴ τις
περὶ τῶν τοιούτων σοφός ἐστι. μή πως ἐγὼ ὑπὸ
Μελήτου τοσαύτας δίκας φύγοιμι! ἀλλὰ γὰρ ἐμοὶ
τούτων, ὦ ἄνδρες ᾿Αθηναῖοι, οὐδὲν μέτεστι. μάρ-
τυρας δ᾽ αὐτοὺς ὑμῶν τοὺς πολλοὺς παρέχομαι, καὶ
ἀξιῶ ὑμᾶς ἀλλήλους διδάσκειν τε καὶ φράζειν, ὅσοι
ἐμοῦ πώποτε ἀκηκόατε διαλεγομένου: πολλοὶ δὲ ὑμῶν
οἱ τοιοῦτοί εἰσι. φράζετε οὖν ἀλλήλοις, εἰ πώποτε
ἢ σμικρὸν ἢ μέγα ἤκουσέ τις ὑμῶν ἐμοῦ περὶ τῶν
τοιούτων διαλεγομένου: καὶ ἐκ τούτων γνώσεσθε,"
ὅτι τοιαῦτ᾽ ἐστὶ καὶ τἄλλα “περὶ ἐμοῦ ἃ οἱ πολλοὶ
λέγουσιν.

IV. ᾿Αλλὰ γὰρ οὔτε τούτων οὐδέν ἐστιν, οὐδέ
γ᾽ εἴ τινος ἀκηκόατε, ὡς ἐγω παιδεύειν ἐπιχειρῶ
ἀνθρώπους καὶ χρήματα πράττομαι," οὐδὲ τοῦτο aAn-
θές. ἐπεὶ καὶ τοῦτό γέ pore δοκεῖ καλὸν εἶναι, εἴ
τις οἷός T εἴη“ παιδεύειν ἀνθρώπους ὥςπερ Γοργίας
τε 6 Λεοντῖνος, καὶ Πρόδικος ὁ Κεῖος, καὶ [Ἱππίας

τοσαύτας δίκας φύγοιμι.) Commonly φεύγοιμι, which is
changed from Bodl. Vat. Ven. Ὁ. Vind. 1. 4. 6. Flor. d. g. h.
Par. DS. g. For MeXirov, Bodl., here also, as always, Μελήτου.

ἀλλὰ yap ἐμοὶ τούτων.) Commonly γάρ po τῶν τοιούτων,
which I have changed from Bodl. Par. DS. In Vat. Flor. d.
Vind. 1. 4. 6. is written, ἀλλὰ γὰρ τούτων ἐμοί.

μάρτυρας δ᾽ avrovg.] Commonly αὖ, for which, αὐτοὺς is
found in Bodl. Ven. Ὁ. Vat. Vind. 1. 4.6. Flor. d.g.h. Par. DS.
kai ἐκ τούτων γνώσεσθε.) So Vat. Ven. b. Vind. 1. 4. 6.
Flor. d. g.h. Par. DS. Commonly τούτου, which Bekker pre-
serves. See note.

IV. οὐδὲ γ᾽ εἴ revoc.] Bekk. has corrected οὔτε ye, contrary to
the authority of MSS., and without any necessity.

τοῦτό γέ μοι δοκεῖ.) Bekk. with Par. S. Vat. a. Ὁ. Zitt. ΤΩ
ἐμοὶ 6. No necessity, since the emphasis should not be laid on
the pronoun. See note on Protagor. p. 342. A. Criton. C. V.

Πρόδικος ὁ Κεῖος.) Bodl. Ven. a. &. Vind. 2. 5. 6. Flor, δὲ

8 PLATO.

a > 3
ὁ Ἠλεῖος. τούτων γὰρ ἕκαστος, ὦ ἄνδρες, οἷός T
ἐστὶν ἰὼν εἰς ἑκάστην τῶν πόλεων τοὺς νέους, οἷς
n n n n n -
ἔξεστι τῶν ἑαυτῶν πολιτῶν προῖκα ξυνεῖναι ᾧ ἂν βού-
λωνται, τούτους πείθουσι" τὰς ἐκείνων ξυνουσίας ἀπο-
λιπόντας σφίσι ξυνεῖναι χρήματα διδόντας καὶ χάριν
προςειδέναι. ἐπεὶ καὶ ἄλλος ἀνήρ ἐστι Πάριος᾽ ἐνθάδε
σοφός, ὃν ἐγὼ ἠσθόμην ἐπιδημοῦντα: ἔτυχον ya
5, γὼ ἠσθόμη ne xov γὰρ
προςελθὼν ἀνδρί, ὃς trerédexe® χρήματα σοφισταῖς
πλείω ἢ ξύμπαντες οἱ ἄλλοι, Καλλίᾳ τῷ Ἱππονίκου."
τοῦτον οὖν ἀνηρόμην --- ἐστὸν γὰρ αὐτῷ δύο υἱέε
-- Ὦ Καλλία, ἦν δ᾽ ἐγώ, εἰ μέν σου τὼ υἱέε πώλω
ἢ μόσχω ἐγενέσθην, εἴχομεν ἂν αὐτοῖν ἐπιστάτην λα-
βεῖν καὶ μισθώσασθαι', ὃς ἔμελλεν αὐτὼ καλώ τε
> Ν , X\ 4 ν / 3
κἀγαθὼ ποιήσειν τὴν προφήκουσαν ἀρετήν: ἦν δ᾽ ἂν
οὗτος ἢ τῶν ἱππικῶν τις ἢ τῶν γεωργικῶν: νῦν δ᾽
2 aN 5 , 3 4 7 > “ 3 ic be
ἐπειδὴ ἀνθρώπω ἐστόν, τίνα αὐτοῖν ἐν νῷ ἔχεις ἐπι-
στάτην λαβεῖν; τίς τῆς τοιαύτης ἀρετῆς, τῆς ἀνθρω-
πίνης τε καὶ πολιτικῆς, ἐπιστήμων ἐστίν; οἶμαι γάρ
}] / Ν “ can cv “
σε ἐσκέφθαι διὰ τῆν τῶν υἱέων κτῆσιν. ἔστι τις, ἔφην
ἐγώ, ἢ οὔ; Πάνυ ye, ἦ δ᾽ bs. Tis, ἢν ὃ ἐγώ,

a

καὶ ποδαπός ; καὶ πόσου διδάσκει; Evnvos, ἔφη, ὦ

Coislin. Κῖος, as Rep. X. p. 600. . Protagor. p. 314. C. Ari-
stoph. Ran. 997. οὐ Χῖος ἀλλὰ Κῖος. Yet the inscriptions in
Broensted. Itiner. N. 7. and 10. plainly have KEIOI ; and Theocrit.
Id. XVI. 44. calls Simonides ἀοιδὸν τὸν Κήϊον : whence the form
Κῖος ought not to be admitted. See Ast’s Comment. ad Protag.
p- 44, It may be added that the old grammarians and the copyists
by t long understood εἰ, according to Bastius on Gregor. Corinth.
p- 892. ; the diphthong, besides, is pronounced something like 7.

καὶ Ἱππίας ὁ ᾿Ηλεῖος.] Coisl. καὶ Ἱππίας δὲ 6’HX., which
Bekk. adopted.

ὃς τετέλεκε xp.] Commonly τετελέκει : improperly. The per-
fect is found in Bodl. Vat. Ven. Ὁ. Vind. 1. 4.6. Flor. ἃ, g. ἢ.
Par. DS.

APOLOGY OF SOCRATES. 9

Vd / lat
Σώκρατες, [ldpios, πέντε μνῶν." Καὶ ἐγὼ τὸν Εὔη-

vov ἐμακάρισα, εἰ ὡς ἀληθῶς ἔχει' ταύτην τὴν τέ-
χρὴν καὶ οὕτως ἐμμελῶς διδάσκει. ἐγὼ γοῦν καὶ αὐτὸς
ἐκαλλυνόμην τε καὶ ἡβρυνόμην ἄν, εἰ ἠπιστάμην ταῦτα:
ἀλλ᾽ οὐ γὰρ ἐπίσταμαι," ὦ ἄνδρες ᾿Αθηναῖοι.

V. Ὑπολάβοι οὖν ἄν τις ὑμῶν ἴσως, ᾿Αλλ᾽,

’ Ν Ν -
Σώκρατες, τὸ σὸν τί ἐστι πρᾶγμα; πόθεν αἱ δια-

Ss

Borat σοι αὗται γεγόνασιν; οὐ yap δήπου σοῦ ye,
ION ny ᾿
οὐδὲν" τῶν ἄλλων περιττότερον" πραγματευομένου,
wv , ,
ἐπειτα τοσαύτη φήμη τε Kal λόγος γέγονεν, εἰ μή TL
a“ “Ὁ, ΩΝ a
ἔπραττες ἀλλοῖον ἢ of πολλοί. λέγε οὖν ἡμῖν, τί ἐστιν,
σ. Ν ς lay \ an > / Cc 7
ἵνα μὴ ἡμεῖς περὶ σοῦ αὐτοσχεδιάζωμεν. Ταυτί μοι
δοκεῖ δίκαια λέγειν ὃ λέγων, κἀγὼ ὑμῖν πειράσομαι
ἀποδεῖξαι, τί ποτ᾽ ἔστι τοῦτο, ὃ ἐμοὶ πεποίηκε τό
τε ὄνομα καὶ τὴν διαβολήν. ἀκούετε δή. καὶ ἴσως
μὲν δόξω τισὶν ὑμῶν παίζειν, εὖ μέντοι ἴστε, πᾶσαν
ὑμῖν τὴν ἀλήθειαν ἐρῶ. ᾿Εγὼ γάρ, ὦ ἄνδρες ᾿Αθη-
ναῖοι, δι’ οὐδὲν GAN ἢ διὰ σοφίαν τινὰ τοῦτο τὸ
» Ba ?, Ν 7 7 4 5 %
ὄνομα ἔσχηκα. ποίαν δὴ σοφίαν ταύτην ; ἥπερ ἐστὶν
Μ 3 7 “ »ἢ» \ - 4
ἴσως ἀνθρωπίνη σοφία. τῷ ὄντι γὰρ κινδυνεύω ταύ-
φ ’ Ὁ XN foie Σ 4 ra 7 4
τὴν εἶναι σοφός" οὗτοι δὲ Tax av, ovs apTL ἔλεγον,
3 "δ.
μείζω τινὰ ἢ κατ᾽ ἄνθρωπον' σοφίαν σοφοὶ εἶεν, ἢ
εἰ ὡς ἀληθῶς ἔχει.] Commonly ἔχοι, which is changed from
Par. DS. Flor. d. Afterwards ἐμμελῶς διδάσκει, instead of the
common reading ἐμμ. διδάσκοι is found in Bodl. Ven. &. Ὁ.
Vind. 3. Flor.e. g.h. Zitt. Par. DS.
V. Ὑπολάβοι οὖν ἄν τις.] Commonly ἂν ody omitting after-
wards ὑμῶν. The pronoun is found in Bod]. Vat. Ven.a.b. Z.

Vindobb. all, Flor. a, Ὁ. 6. g. ἢ. Zitt. Parr. BC DS. g.; but οὖν
ἂν, Vind. 6. Ven. b. On'the other hand some have omitted either
οὖν or ἂν.

ἵνα μὴ ἡμεῖς περὶ σοῦ.] Commonly ἵνα μὴ καὶ ἡμεῖς, against
all the MSS.

ἢ οὐκ ἔχω, τί héyw.] Commonly & re λέγω, which is changed

10 PLATO.

οὐκ ἔχω, τί λέγω: οὐ yap δὴ ἔγωγε αὐτὴν ἐπίσταμαι, —

ἀλλ᾽ ὅςτις φησὶ ψεύδεταί τε καὶ ἐπὶ διαβολῇ τῇ ἐμῇ
Aéyer.® καί μοι, ὦ ἄνδρες ᾿Αθηναῖοι, μὴ θορυβήσητε,
μηδὲ ἂν δόξω τι ὑμῖν μέγα λέγειν" οὐ γὰρ ἐμὸν
ἐρῶ τὸν λόγον, ὃν ἂν λέγω, GAN εἰς ἀξιόχρεων᾽ ὑμῖν
τὸν λέγοντα ἀνοίσω. τῆς γὰρ ἐμῆς, εἰ δή τίς ἐστι
σοφία καὶ οἵα, μάρτυρα ὑμῖν παρέξομαι τὸν θεὸν
τὸν ἐν Δελφοῖς. Χαιρεφῶντα γὰρ' ἴστε που. οὗτος
ἐμός τε ἑταῖρος ἦν ἐκ νέου, καὶ ὑμῶν τῷ πλήθει
ἑταῖρός" τε καὶ ξυνέφυγε τὴν φυγὴν ταύτην καὶ μεθ᾽
ὑμῶν κατῆλθε. καὶ ἴστε δὴ, οἷος ἦν Χαιρεφῶν, ὡς
σφοδρὸς ἐφ᾽ ὅ τι ὁρμήσειε. καὶ δή ποτε καὶ εἰς
Δελφοὺς ἐλθὼν ἐτόλμησε τοῦτο μαντεύσασθαι," ---
καί, ὅπερ λέγω, μὴ θορυβεῖτε, ὦ ἄνδρες. ἤρετο
γὰρ δὴ, εἴ τις ἐμοῦ εἴη σοφώτερος. ἀνεῖλεν οὖν ἣ
Πυθία" μηδένα σοφώτερον εἶναι. καὶ τούτων πέρι ὁ
ἀδελφὸς ὑμῖν αὐτοῦ οὑτοσὶ μαρτυρήσει, ἐπειδὴ ἐκεῖνος
τετελεύτηκε.

VI. Σκέψασθε δὲ, ὧν ἕνεκα ταῦτα λέγω μέλλω
γὰρ ὑμᾶς διδάξειν, ὅθεν μοι ἡ διαβολὴ γέγονε. ταῦ-
Ta γὰρ ἐγὼ ἀκούσας ἐνεθυμούμην οὑτωσί, Τί ποτε
λέγει ὃ θεός, καὶ τί ποτε αἰνίττεται; ἐγὼ γὰρ δὴ
from Bodl. Vat. Ven. b. Vind. 4. 6. Flor. d.g.h. Par. Ὁ 50.
Both may be correctly said. See Poppo ad Cyrop. I. 2. 10.

μὴ θορυβήσητε, μηδὲ ἂν δόξω.] Commonly μὴ 0. μηδὲν, ἂν

δόξω, which is corrected from Bodl. Vind. 1. 4. 6. Par. DS Τ.
Ven. b. Flor. g. ἢ.

yap ἴστε zov.] Commonly δήπου, against the authority of
the MSS.

μὴ θορυβεῖτε.] So Vat. Ven. Ὁ. Vind. 15. Flor.h. Par. C DS.
Commonly θορυβῆτε, contrary to usage, which was seen to require
correction by Bast. ad Greg. Corinth. p. 1005. Bodl. θορυβεῖσθε.

VI. Σκέψασθε δὲ, wy Evexa.] Commonly δή, which is changed
from Vat. Vind. 1.4.6. Flor. d.g.h. Ven. b. Par. DST,

τ...

APOLOGY OF SOCRATES. 11

οὔτε μέγα οὔτε σμικρὸν ξύνοιδα ἐμαυτῷ σοφὸς dv"?
τί οὖν ποτε λέγει φάσκων ἐμὲ σοφώτατον εἶναι; οὐ
γὰρ δήπου γψεύδεταί ye ov yap θέμις αὐτῷ." καὶ
πολὺν μὲν Χρόνον ἠπόρουν, τί ποτε λέγει," ἔπειτα μό-
γις πάνυ ἐπὶ ζήτησιν αὐτοῦ τοιαύτην τινὰ ἐτραπόμην.
ἦλθον ἐπί τινα τῶν δοκούντων σοφῶν εἶναι, ὡς ἐνταῦθα,
εἴπερ που, ἐλέγξων τὸ μαντεῖον καὶ ἀποφανῶν τῷ
χρησμῷ, ὅτι Οὑτοσὶ ἐμοῦ σοφώτερός ἐστι, σὺ δ᾽ ἐμὲ
ἔφησθα. διασκοπῶν οὖν τοῦτον --- ὀνόματι γὰρ οὐ-
δὲν δέομαι λέγειν, ἦν δέ τις τῶν πολιτικῶν, πρὸς ὃν
ἐγὼ σκοπῶν τοιοῦτόν τι ἔπαθον, ὦ ἄνδρες ᾿Αθηναῖοι
— καὶ διαλεγόμενος αὐτῷ, ἔδοξέ μοι οὗτος ὃ ἀνὴρ
δοκεῖν μὲν εἶναι σοφὸς ἄλλοις τε πολλοῖς ἀνθρώποις
καὶ μάλιστα ἑαυτῷ, εἶναι δ᾽ οὔ. κἄπειτα ἐπειρώμην
αὐτῷ δεικνύναι, ὅτι οἴοιτο μὲν εἶναι σοφός, εἴη δ᾽
οὔ. ἐντεῦθεν οὖν τούτῳ τε ἀπηχθόμην καὶ πολλοῖς
τῶν παρόντων. πρὸς ἐμαυτὸν δ᾽ οὖν ἀπιὼν ἐλογι-
ζύμην," ὅτι Τούτου μὲν τοῦ ἀνθρώπου ἐγὼ σοφώτε-
pos εἶμι: κινδυνεύει μὲν γὰρ ἡμῶν οὐδέτερος οὐδὲν
καλὸν κἀγαθὸν εἰδέναι, ἀλλ᾽ οὗτος μὲν οἴεταί τε εἰ-
δέναι οὐκ εἰδώς, ἐγὼ δέ, ὥςπερ οὖν οὐκ οἶδα, οὐδὲ
οἴομαι. ἔοικα γοῦν τούτου γε σμικρῷ τινι αὐτῷ τού-

ἔπειτα μόγις.] Commonly μόλις. Μόγις is found in all the
best and most numerous MSS., and I have no doubt that it ought
to be every where restored to Plato ; see Dorvill. ad Charit. p, 345.
The distinction instituted by Thom. Mag. p. 619. is trifling.

ὅτι Οὑτοσὶ ἐμοῦ σ.] So Bodl. Vat. Ven. b. Vind. 1. 4. 6.
Flor. d.e.g. In Par. DS. is written οὑτοσὶν ἐμοῦ. Old editions
οὗτός γέ pov, which Bekker, with Par. C B., has changed into
οὗτός γ᾽ ἐμοῦ.

οὐδὲν καλὸν κἀγαθὸν εἰδέναι.) καλὸν οὐδ᾽ ἀγαθόν, on the
authority of Bas. 2. Bodl. Ven. a. b. all the Vind. and Florentine.
In the other MSS. καλὸν κἀγαθὸν.

12 PLATO:

ἃ

3 Ν iy IOS »

τῳ σοφώτερος εἶναι, ὅτι ἃ μὴ οἶδα οὐδὲ οἴομαι εἰ-
/ 2 a ree! of 9 n 3 nA 7
δέναι. ἐντεῦθεν ἐπ ἄλλον a νι ἐκείνου eats
3 Ν > .

των σοφωτέρων εἶναι, καί μοι ταὐτὰ ταῦτα ἔδοξε
na /

καὶ ἐνταῦθα κἀκείνῳ καὶ ἄλλοις πολλοῖς ἀπηχθό-

μην.

a 3. a 4᾿ > f |
VII. Mera ταῦτ᾽ οὖν ἤδη ἐφεξῆς na, αἰσθανό-
7 “ 3
μενος μὲν καὶ λυπούμενος Kal δεδιώς, OTL ἀπη-

χθανόμην," ὅμως δὲ ἀναγκαῖον ἐδόκει εἶναι τὸ τοῦ
θεοῦ περὶ πλείστου ποιεῖσθαι. ἰτέον οὖν, σκοποῦντι"
τὸν χρησμὸν τί λέγει, ἐπὶ ἅπαντας τούς TL δοκοῦν-
τας εἰδέναι. καὶ νὴ τὸν κύνα, ὦ ἄνδρες ᾿Αθηναῖοι,
--- δεῖ γὰρ πρὸς ὑμᾶς τἀληθῆ λέγειν --- ἢ μὴν ἐγὼ
ἔπαθόν τι τοιοῦτον: οἱ μὲν μάλιστα εὐδοκιμοῦντες
ἔδοξάν μοι ὀλίγου δεῖν τοῦ πλείστου ἐνδεεῖς εἶναι ζη-
τοῦντι κατὰ τὸν θεόν, ἄλλοι δὲ δοκοῦντες φαυλότε-
ροι ἐπιεικέστεροι εἷναι ἄνδρες πρὸς τὸ φρονίμως ἔχειν.
δεῖ δὴ ὑμῖν τὴν ἐμὴν πλάνην ἐπιδεῖξαι, ὥςπερ πό-
vous “τινὰς πονοῦντος, ἵνα μοι καὶ ἀνέλεγκτος ἡ μαν-
tela γένοιτο". Μετὰ γὰρ τοὺς πολιτικοὺς fa ἐπὶ τοὺς
ποιητὰς τούς τε τῶν τραγῳδιῶν καὶ τοὺς τῶν διθυ-
ράμβων καὶ τοὺς ἄλλους, ὡς ἐνταῦθα ἐπ’ αὐτοφώ-
ρῳ καταληψόμενος ἐμαυτὸν ἀμαθέστερον ἐκείνων ὄν-
τα. ἀναλαμβάνων οὖν αὐτῶν τὰ ποιήματα, ἅ μοι

ἐδόκει μάλιστα πεπραγματεῦσθαι αὐτοῖς, διηρώτων.

dv αὐτοὺς τί λέγοιεν, ἵν᾿ ἅμα τι καὶ μανθάνοιμι
Tap αὐτῶν. αἰσχύνομαι οὖν ὑμῖν εἰπεῖν, ὦ ἄνδρες,
Ψ᾽ “ “ Ἂς « / i 9, Ἂς n >
τἀληθῆ. ὅμως δὲ ῥητέον. ὡς ἔπος yap εἰπεῖν, ὀλί-
you αὐτῶν ἅπαντες οἱ παρόντες ἂν βέλτιον ἔλεγον
περὶ ὧν αὐτοὶ ἐπεποιήκεσαν. ἔγνων οὖν καὶ περὶ τῶν

VII. ἰτέον οὖν, σκοποῦντι τ. χρ.] So Bodl. Ven. Ὁ. Vind. 1. 4.
Flor. g.h. Par. DS. Old editions, καὶ ἰέναι σκοποῦντι. See note.
ἔγνων οὖν καὶ περὶ τ.}] αὖ, commonly added after οὖν, is omit-

{

APOLOGY OF SOCRATES. 13

n 3 a “ ἃ
ποιητῶν ἐν ὀλίγῳ τοῦτο, ὅτι οὐ σοφίᾳ ποιοῖεν ἃ
ποιοῖεν, ἀλλὰ φύσει τινὶ καὶ ἐνθουσιάζοντες, ὥςπερ
« \ ε 7h \ Ν a L
ol θεομάντεις Kal of χρησμῳδοί." καὶ yap οὗτοι λέ-
Ν Φ
γουσι μὲν πολλὰ καὶ καλά, ἴσασι δὲ οὐδὲν ὧν λέγου-
σι. τοιοῦτόν τί μοι ἐφάνησαν πάθος καὶ of ποιηταὶ
πεπονθότες. καὶ ἅμα ἠσθόμην αὐτῶν διὰ τὴν ποίη-
/ ΩΣ > ; i
gw οἰομένων καὶ τἄλλα σοφωτάτων εἶναι ἀνθρώπων,"
ἃ οὐκ ἦσαν. ἀπῇα οὖν καὶ ἐντεῦθεν, τῷ αὐτῷ οἰ-
ὄμενος περιγεγονέναι, ᾧπερ καὶ τῶν πολιτικῶν.

i a Ss 2 \ Δ ΝΣ
VIII. Τελευτῶν οὖν ἐπὶ τοὺς χειροτέχνας ja

5 “Ὁ > / IO’ 9 / e »
ἐμαυτῷ γὰρ ξυνήδειν οὐδὲν ἐπισταμένῳ, ὡς ἔπος
> ζω VA / > + v4 (a Ν Ν
εἰπεῖν, τούτους δέ y ἤδειν OTL εὑρήσοιμι πολλὰ καὶ
καλὰ ἐπισταμένους. καὶ τούτου" μὲν οὐκ ἐψεύσθην,"
5 3 5 7 ΩΝ 2S 3 3 f / 4
ἀλλ᾽ ἠπίσταντο ἃ ἐγὼ οὐκ ἠπιστάμην καί pov ταύ-
τῇ σοφώτεροι ἦσαν. ἀλλ᾽, ὦ ἄνδρες ᾿Αθηναῖοι, ταὐ-
f
TOV μοι ἔδοξαν ἔχειν ἁμάρτημα, ὅπερ Kal ot ποιηταί,
καὶ οἱ ἀγαθοὶ δημιουργοί" διὰ τὸ τὴν τέχνην καλῶς

ted in Bod]. Vat. Ven. b. Vind. 1. 4. 6, Flor. d. e. g. h.
Par. Ὁ ST g. Bekker, from one MS. alone; Par. S. pr., has given
πεποιήκεσαν, without the augment.

ποιοῖεν ἃ ποιοῖεν) ἃ ποιοῖεν in ed. Steph. is omitted by mistake.

τῷ αὐτῷ οἰόμενος περιγ.] Bekk. τῷ αὐτῷ αὐτῶν οἰόμενος,
ex Par. H. g. Angel., which we have been unwilling to adopt. In
the preceding word, ἐντεῦθεν, there is a latent pronominal signifi-
cation which renders αὐτῶν unnecessary.

VILL. ξυνήδειν οὐδὲν---ἤδειν ὅτι---)7 All the MSS., as well as
the old editions have Zuyydew and ἤδειν : so that we are ig-
norant from whence Bekker adopted ξυνῴδη and ἤδη. Unless,
perhaps, he followed Panztius de Platone testimonium in Eustath.
ad Odyss. p. 1946, Rom. T. II. p. 305. ed. Lips. Compare Etym.
Magn. p. 419. 13. Dawesii Miscell. p. 427 sq. 6. Kidd. Schneider.
Preefat. ad Remp. XLII sqq. We have thought some respect due
to the numerous and valuable MSS, which we have collated for this
edition.

Cc

14 PLATO.

ἐξεργάζεσθαι ἕκαστος ἠξίου καὶ τᾶλλα τὰ μέγιστα
σοφώτατος εἷναι," καὶ αὐτῶν αὕτη ἡ πλημμέλεια ἐκεί-
νὴν τὴν σοφίαν ἀπέκρυπτεν"“ ὥςτ᾽, ἐμὲ ἐμαυτὸν ἀνε-
ρωτᾶν ὑπὲρ τοῦ χρησμοῦ," πότερα δεξαίμην av οὕτως
ὥςπερ ἔχω ἔχειν, μήτε τι σοφὸς ὧν τὴν ἐκείνων σο-
φίαν, μήτε ἀμαθὴς τὴν ἀμαθίαν, ἢ ἀμφότερα &
ἐκεῖνοι ἔχουσιν ἔχειν. ἀπεκρινάμην οὖν ἐμαυτῷ καὶ
τῷ χρησμῷ, ὅτι μοι λυσιτελοῖ ὥςπερ ἔχω ἔχειν.

IX. Ἔκ ταυτησὶ δὴ τῆς ἐξετάσεως, ὦ ἄνδρες
᾿Αθηναῖοι, πολλαὶ μὲν ἀπέχθειαί μοι γεγόνασι καὶ
οἷαι χαλεπώταταιδ καὶ βαρύταται, ὥςτε πολλὰς δια-
βολὰς am αὐτῶν γεγονέναι, ὄνομα δὲ τοῦτο λέγεσ-
θαι, σοφὸς εἶναι." οἴονται γάρ με ἑκάστοτε οἱ πα-
ρόντες ταῦτα αὐτὸν εἶναι σοφόν, ἃ ἂν ἄλλον ἐξε-
λέγξω: τὸ δὲ κινδυνεύει, ὦ ἄνδρες ᾿Αθηναῖοι, τῷ ὄντι
ὁ θεὸς σοφὸς εἶναι, καὶ ἐν τῷ χρησμῷ τούτῳ
τοῦτο λέγειν, ὅτι ἣ ἀνθρωπίνη σοφία ὀλίγου τινὸς
ἀξία ἐστὶ καὶ οὐδενός" καὶ φαίνεται τοῦτ᾽ ob λέγειν

Wer ἐμὲ ἐμαυτὸν ἀνερωτᾶν] Commonly ὥστ᾽ ἐμὲ καὶ αὐτὸν
ἀν. Vat. Ven. Ὁ. Vind. 1. 4. 6. others, ὥςτε pe ἐμ. Bod). has
preserved the true reading.

ὅτε μοι λυσιτελοῖ] Commonly λυσιτελεῖ. The optative is
found in Bodl. Ven. ἃ. Ὁ. %. Vind. 1.2.5. Flor. 1. Par. B.H.
Angel., which we have followed.

IX. Ἔκ ταυτησὶ δὴ τῆς ἐξ. Commonly ἐκ ταύτης ἤδη, which
arose from incorrect pronunciation. The true reading is given in
Bodl. Ven.b. Vind. 4. Par. T. A little further, ᾿Αθηναῖοι is
omitted in Bodl. Vat. Ven. b. Vind. 1. 6., and others.

φαίνεται τοῦτ᾽ οὐ λέγειν] Commonly τούτου. Most MSS.,
and those of the best authority, have τοῦτον. Wolf has correctly
given τοῦτ᾽ οὐ λέγειν, with the approbation of Hermann, Mus.

Antiquit. Studior. p. 149, but Schaefer disapproves of this reading, in
Lamb. Bos. 705.

APOLOGY OF SOCRATES. 15

τὸν Σωκράτη, προςκεχρῆσθαι δὲ τῷ ἐμῷ ὀνόματι,
ἐμὲ παράδειγμα ποιούμενος, ὥςπερ dv εἰ εἴποι, ὅτι
Οὗτος ὑμῶν, ὦ ἄνθρωποι, σοφώτατός ἐστιν, ὅςτις
ὥςπερ Σωκράτης ἔγνωκεν, ὅτι οὐδενὸς ἄξιός ἐστι
τῇ ἀληθείᾳ πρὸς σοφίαν. ταῦτ᾽ οὖν ἐγὼ μὲν ἔτι καὶ
νῦν περιιὼν ζητῶ καὶ ἐρευνῶ κατὰ τὸν θεόν, καὶ
τῶν ἀστῶν καὶ τῶν EF€vav® ἄν τινα οἴωμαι σοφὸν
εἶναι: καὶ ἐπειδάν μοι μὴ δοκῇ, τῷ θεῷ βοηθῶν
ἐνδείκνυμαι," ὅτι οὐκ ἔστι σοφός. καὶ ὑπὸ ταύτης τῆς
ἀσχολίας οὔτε τι τῶν τῆς πόλεως πρᾶξαί μοι σχολὴ
γέγονεν ἄξιον λόγου οὔτε τῶν οἰκείων, ἀλλ᾽ ἐν πενίᾳ
μυρίᾳ εἰμὶ' διὰ τὴν τοῦ θεοῦ λατρείαν.

X. Πρὸς δὲ τούτοις οἱ νέοι μοι ἐπακολουθοῦντες,
οἷς μάλιστα σχολή ἐστιν, οἱ τῶν πλουσιωτάτων,"
αὐτόματοι χαίρουσιν ἀκούοντες ἐξεταζομένων τῶν
ἀνθρώπων, καὶ αὐτοὶ πολλάκις ἐμὲ μιμοῦνται, εἶτα
ἐπιχείροῦσιν᾽" ἄλλους ἐξετάζειν’ κἄπειτα, οἶμαι,
εὑρίσκουσι πολλὴν ἀφθονίαν οἰομένων μὲν εἰδέναι
τι ἀνθρώπων, εἰδότων δὲ ὀλίγα ἢ οὐδέν. ἐντεῦθεν
οὖν οἱ ὑπ᾿ αὐτῶν ἐξεταζόμενοι ἐμοὶ ὀργίζονται,

ὥςπερ ἂν εἰ εἴποι] εἰ is omitted in the MSS.

περιιὼν ζητῶ] Commonly ἐπιζητῶ, which has been changed
on the authority of the best and most numerous MSS. A little
further, Bodl. Ven. b. Vat. and a few others, read καὶ τῶν ἀστῶν
καὶ ξένων.

Χ, ἀκούοντες ἐξεταζομένων] Commonly ἐλεγχομένων, which
has been changed from Bodl. Vat. Ven. b. Vind. 1. 4. 6. Flor.
d.g.h. Par. DST. A little further on, the old editions have
εἰδέναι τι τῶν ἀνθρώπων : the article is rejected in Vat. Ven. ὃ.
Vind. 1. 4.6. Flor. d.g.h. Par. DST.

ὀλίγα ἢ οὐδέν] So Bodl. Ven. b. Vind. 1. 6. Flor. d. g. h.
Par. DST. Editt. # ὀλίγα ἢ οὐδέν, which Bekker also has re-
tained.

16 PLATO.

a v,
ἀλλ᾽ οὐχ αὑτοῖς, καὶ λέγουσιν, ὡς Σωκράτης tis
ἐστι μιαρώτατος καὶ διαφθείρει τοὺς νέους. καὶ ἐπει-

n nf /
ddv τις αὐτοὺς ἐρωτᾷ, 6 τι ποιῶν Kal 6 τι διδά-
σκων, ἔχουσι μὲν οὐδὲν εἰπεῖν, ἀλλ᾽ ἀγνοοῦσιν, ἵνα
δὲ μὴ δοκῶσιν ἀπορεῖν, τὰ κατὰ πάντων τῶν φιλο-
a ts
σοφούντων πρόχειρα ταῦτα λέγουσιν, ὅτι TA μετέω-
a Ν
ρα καὶ τὰ ὑπὸ γῆς, καὶ θεοὺς μὴ νομίζειν, καὶ τὸν
ef , ’ la) ᾿ς ἃς 5 “ 7 ee
ἥττω λόγον κρείττω ποιεῖν. τὰ yap ἀληθῆ, oipat,
οὐκ ἂν ἐθέλοιεν λέγειν, ὅτι κατάδηλοι γίγνονται προς-
ποιούμενοιΐ μὲν εἰδέναι, εἰδότες δὲ οὐδέν. ἅτε οὖν, οἷ-
μαι, φιλότιμοι ὄντες καὶ σφοδροὶ καὶ πολλοί, καὶ
ξυντεταγμένως καὶ πιθανῶς λέγοντες περὶ ἐμοῦ, ἐμ-
πεπλήκασιν ὑμῶν τὰ ὦτα" καὶ πάλαι καὶ σφοδρῶς
διαβάλλοντες. ἐκ τούτων καὶ Μέλητός μοι ἐπέθετο
καὶ ΓΑνυτος καὶ Λύκων, Μέλητος μὲν ὑπὲρ τῶν ποιη-
Ὧν... , » a ας lal na \
TOV’ ἀχθόμενος, “Avutos δὲ ὑπὲρ τῶν δημιουργῶν καὶ
n “ / ἃς δὲ τὰς [2] « ἤ “
τῶν πολιτικῶν, Λύκων δὲ ὑπὲρ τῶν ῥητόρων. STE,
id 3 , > Ν ot > bd 8 aed
ὅπερ ἀρχόμενος ἐγὼ ἔλεγον, θαυμάζοιμ᾽ ἄν, εἰ οἷός
τ᾽ εἴην ἐγὼ ὑμῶν ταύτην τὴν διαβολὴν ἐξελέσθαι ἐν

ἀλλ᾽ οὐχ αὑτοῖς] Commonly ὀργίζονται, οὐκ αὐτοῖς. The
reading in the text has been preserved in Bodl. Ven. b. Vat. Vind.
1, 4. 6. Flor.d.e.g. Par. T. In others it is ὀργίζονται, οὐχ
αὑτοῖς.

ὅτι τὰ μετέωρα---Ἴ Steph. ὅτι τὰ μ. καὶ τὰ ὑπὸ γῆς ζητεῖ καὶ
θεοὺς μὴ νομίζει καὶ T. ἡ. X. KO. ποιεῖ. But ζητεῖ is omitted in
Ald. Bas. 1. 2. Bodl. Vat. Ven. ἃ. Ὁ. &. the six Vindobb. all the
Florentine, Coisl. Parr., and others, so that it is impossible to trace
its origin. The infinitives are given in almost all the MSS. The
common reading is doubtless due to those who did not accurately
observe the structure of the words.

kai Euvreraypéivwc] Some MSS., ξυντεταμένως.

kai πάλαι καὶ σφοδρῶς 6.] Steph. καὶ πάλαι καὶ νῦν καὶ o¢.,
contrary to the authority of the best MSS. In Bodl. the reading is
kai νῦν σφοδρῶς.

APOLOGY OF SOCRATES. 17

οὕτως ὀλίγῳ χρόνῳ, οὕτω πολλὴν γεγονυῖαν. Ταῦτ᾽
ἔστιν ὑμῖν, ὦ ἄνδρες ᾿Αθηναῖοι, τἀληθῆ," καὶ ὑμᾶς
οὔτε μέγα οὔτε σμικρὸν ἀποκρυψάμενος ἐγὼ λέγω
οὐδ᾽ ὑποστειλάμενος. καί τοι οἶδα σχεδόν, ὅτι τοῖς
αὐτοῖς ἀπεχθάνομαι. ὃ καὶ τεκμήριον, ὅτι τἀληθῆ
λέγω καὶ ὅτι αὕτη ἐστὶν ἡ διαβολὴ ἡ ἐμὴ καὶ τὰ
αἴτια ταῦτά ἐστι. καὶ ἐάν τε νῦν ἐάν τε αὖθις" ζη-
τήσητε ταῦτα, οὕτως εὑρήσετε.

ΧΙ. Περὶ μὲν οὖν ὧν οἱ πρῶτοί μου κατήγοροι
κατηγόρουν αὕτη ἔστω ἱκανὴ ἀπολογία" πρὸς ὑμᾶς"
πρὸς δὲ Μέλητον τὸν ἀγαθόν τε καὶ φιλόπολιν,"
ὥς φησι, καὶ τοὺς ὑστέρους μετὰ ταῦτα πειράσο-
μαι ἀπολογεῖσθαι. αὖθις γὰρ δή, ὥςπερ ἑτέρων
τούτων ὄντων κατηγόρων, λάβωμην αὖ" τὴν τούτων
ἀντωμοσίαν. ἔχει δέ πως ὧδε" Σωκράτη φησὶν ἀδι-
κεῖν τούς τε νέους διαφθείροντα καὶ θεοὺς ods ἡ
πόλις νομίζει οὐ νομίζοντα, ἕτερα δὲ δαιμόνια καινά.
τὸ μὲν δὴ ἔγκλημα τοιοῦτόν ἐστι' τούτου δὲ τοῦ
ἐγκλήματος ἕν ἕκαστον ἐξετάσωμεν. Φησὶ γὰρ δὴ
τοὺς νέους ἀδικεῖν με διαφθείροντα. ἐγὼ δέ γε, ὦ
ἄνδρες ᾿Αθηναῖοι, ἀδικεῖν φημι Μέλητον, ὅτι σπου-
δῇ χαριεντίζεται, ῥᾳδίως εἰς ἀγῶνας καθιστὰς ἀν-

ὅτε τἀληθῆ λέγω] Commonly ἀληθῆ. Thetrue reading is found
in Coisl Ven. A =. Vind. 6. Par. B OH. Angel. Zitt. Florr.
a. b.c.d.e.i. with Bas. 2. In Vat. Flor. d. is read ὅτι καὶ dAnOF X.

XI. αὕτη ἔστω ἱκανὴ ἀπ. Commonly ἱκανὴ ἡ ἀπ΄, which is
corrected from Bodl. Vat. Ven. b. Vind. I. 4.6. Flor. a. e.g. ἢ.
far, BCD ST.

τὸν ἀγαθόν re] Te is added from the best MSS.

πειράσομαι ἀπολογεῖσθαι] Commonly ἀπολογήσασθαι. We
have adopted the present from Bod]. Ven. Ὁ. Vind. 1. 6. Flor.g.h.
Par. Ὁ S T. and the margin of Par. BC. Flor, a. 6.

ἐγὼ δέ ye] ΓῈ is added from the best MSS.

c 3

18 PLATO.

θρώπους, περὶ πραγμάτων προςποιούμενος σπουδά-
Cew καὶ κήδεσθαι, ὧν οὐδὲν τούτῳ πώποτε ἐμέλησεν.
ὡς δὲ τοῦτο οὕτως ἔχει, πειράσομαι καὶ ὑμῖν ἐπιδεῖξαι.
“ > δ
XII. Καί μοι δεῦρο, ὦ Μέλητε, εἰπέ," Αλλο
ar na /
τι περὶ πολλοῦ΄ ποιεῖ," ὅπως ὡς βέλτιστοι οἱ νεώ-
τεροι ἔσονται; "Ἔγωγε. ἴθι δὴ νῦν εἰπὲ τούτοις,
τίς αὐτοὺς βελτίους ποιεῖ; δῆλον γάρ, ὅτι οἶσθα,
μέλον γέ σοι. τὸν μὲν γὰρ διαφθείροντα ἐξευρών, ὡς
/ / \ \ a \ Ἂν
φής, ἐμὲ εἰςάγεις τουτοισὶ ἃ καὶ κατηγορεῖς" τὸν δὲ δὴ
an » b] \ 7 3 “
βελτίους ποιοῦντα ἴθι εἰπὲ καὶ μήνυσον αὐτοῖς, τίς
3 ¢ on. & t ew a . 4: κοι
ἐστιν. ὁρᾷς, ὦ Μέλητε," ὅτι σιγᾷς καὶ οὐκ ἔχεις εἰπεῖν;
καί τοι οὐκ αἰσχρόν σοι δοκεῖ εἶναι Kal’ ἱκανὸν τε-
7 Ὁ Ἂς : / Φ ION /
κμήριον ov δὴ ἐγὼ λέγω, OTL σοι οὐδὲν μεμέληκεν ;
i> 6 oD an
ἀλλ᾽ εἰπέ, ὦ ᾽γαθέ, τίς αὐτοὺς ἀμείνους ποιεῖ; OF
νόμοι. ᾿Αλλ᾽ οὐ τοῦτο ἐρωτῶ, ᾧ βέλτιστε, ἀλλὰ τίς
ἄνθρωπος, ὅςτις πρῶτον καὶ αὐτὸ τοῦτο οἷδε, τοὺς
νόμους. Οὗτοι, ὦ Σώκρατες, οἱ δικασταί. Πῶς λέ-
> /
γεις, ὦ Μέλητε; οἵδε τοὺς νέους παιδεύειν οἷοί τέ

Ν

εἰσι καὶ βελτίους ποιεῖν ; Μάλιστα. Πότερον ἅπαν-

τες, ἢ οἱ μὲν αὐτῶν, οἱ δ᾽ οὔ; Ἅπαντες. Εὖ ye
ΩΝ “ ᾿ n
νὴ τὴν Ἥραν λέγεις, καὶ πολλὴν ἀφθονίαν τῶν ὠφε-
/
λούντων. ὃ τί dat δή, οἵδε of ἀκροαταὶ βελτίους ποι-

καὶ ὑμῖν ἐπιδεῖξαι. Commonly ὑποδεῖξαε, probably against
all MSS.

ΧΙΙ. ΓΛλλο re περὶ πολλοῦ π.] Commonly περὶ πλείστου,
contrary to the authority of the best MSS., that is, Bodl. Vat. Ven.
b. Vind. 1.4.6. Flor. d. g. ἢ. Par. DS T. Commonly before
περὶ was inserted 7, which is omitted in the Florentine and
others.

τί dai δῆ] Commonly ri δὲ δή ; the former is found in Coisl.
Vind. 3. Flor. e., and also from a correction in Bodl. Vat. See
Porson. ad. Med. 1008. Hermann. ad Vig. p. 848. Further on
τί dai ot B., I have adopted from Flor. g. h. Vind, 3. 6. Coisl., and

— νι

APOLOGY OF SOCRATES. 19

ey x + \ Ὁ
οὔσιν, ἢ ov; Καὶ οὗτοι. Τί δαὶ οἱ βουλευταί ;" Καὶ
« > > an
οἱ βουλευταί. “AAN dpa, ὦ Μέλητε, μὴ of ev τῇ
ἐκκλησίᾳ, οἱ ἐκκλησιασταί, διαφθείρουσι τοὺς νεωτέ-
eT xX 5 Cal n ed 5 n
ρους ;" ἢ κἀκεῖνοι βελτίους ποιοῦσιν ἅπαντες ; Κἀκεῖ-
vot. Πάντες ἄρα, ὡς ἔοικεν, ᾿Αθηναῖοι καλοὺς κἀ-
xy “ a
γαθοὺς ποιοῦσι πλὴν ἐμοῦ, ἐγὼ δὲ μόνος διαφθείρω.
/ a
οὕτω λέγεις; Πάνυ σφόδρα ταῦτα λέγω. Πολλήν
a 9 nan 7 >
Y ἐμοῦ κατέγνωκας δυςτυχίαν." καί μοι ἀπόκριναι" 7}
\ a
Kal περὶ ἵππους οὕτω σοι δοκεῖ ἔχειν ; οἱ μὲν βελτί-
οὺυς ποιοῦντες αὐτοὺς πάντες ἄνθρωποι εἶναι, εἷς
δέ τις 6 διαφθείρων ;' ἢ τοὐναντίον τούτου πᾶν εἷς
i @ an \
μέν tis ὁ βελτίους οἷός τ’ dv ποιεῖν ἢ πάνυ ὀλίγοι,
οἱ ἱππικοί- οἱ δὲ πολλοὶ ἐάνπερ ξυνῶσι καὶ χρῶνται
ἵπποις, διαφθείρουσιν; οὐχ οὕτως ἔχει, ὦ Μέλητε,
\ <> \ n of ςε t 7 ,
Kal περὶ ἵππων καὶ τῶν ἄλλων ἁπάντων ζώων ; πάν-
7, 5} ν \ oy ’ re” Tn Sep
Tws δὴ Tov, ἐάν τε ov καὶ “Avutos ov φῆτε" ἐάν τε
oe \ x " 2 ¥” \ Ν
φῆτε: πολλὴ γὰρ ἂν τις εὐδαιμονία εἴη περὶ τοὺς

from a correction of the Vat. instead of the common reading τί δὲ οἱ
8. For Planudes on Bachmanni Anecdot. 11, 81., is wrong in con-
tending that ri dai cannot be admitted except before a stop, since
the verses of Aristoph. Av. 136. 1615. 1676. Ach. 764. Rann.
1454., and elsewhere, prove the contrary ; see Elmsley ad. Acharn.
y. 803.

ot ἐκκλησιασταί)] We have added the article from Bod). Coisl.
Ven.a.b. Vat. Parr. BC DST. Flor. a. b.c.d.e.g.h. Vind.
2.3.4. 5.6. Zittav., and others.

κατέγνωκας Overvxiavy] Commonly ἀτυχίαν, which is cor-
rected from Bas. 2. Bodl. Vat. Cois. Ven. b. Vind. 1. 4.6. Flor.
b.c.d.g.h. Par.C DST, and others.

εἷς δὲ τις 6 διαφθ.} ὁ is omitted by Steph. with Par. E. A little
afterwards, ye was inserted after ὁ βελτίους in the old editions,
which is found in very few MSS.

ov φῆτε] Commonly μὴ φῆτε, which is changed from Bodl.
Vat. Ven. Ὁ. Vind. 1. 4.6. Flor.a.d.g.h. Par. DST.

20 PLATO. ;

νέους, εἰ εἷς μὲν μόνος αὐτοὺς διαφθείρει," οἱ δ᾽
ἄλλοι ὠφελοῦσιν. ἀλλὰ γάρ, ὦ Μέλητε, ἱκανῶς ἐπι-
δείκνυσαι, ὅτι οὐδεπώποτε ἐφρόντισας τῶν νέων, καὶ
σαφῶς ἀποφαίνεις τὴν σαυτοῦ ἀμέλειαν, ὅτι οὐδέν
σοι μεμέληκε περὶ ὧν ἐμὲ εἰςάγεις.

rad > ,ὔ
XIII. Ἔτι δὲ ἡμῖν εἰπέ, ὦ πρὸς Διὸς Μέλητε,
πότερον ἔστιν οἰκεῖν ἄμεινον ἐν πολίταις χρηστοῖς,
ἢ πονηροῖς; ὦ Trav, ἀπόκριναι" οὐδὲν γάρ τοι χα-

λεπὸν ἐρωτῶ. οὐχ οἱ μὲν πονηροὶ κακόν τι ἐργά-
\ eke d ε Aaa Preiss 9
ὦνται τοὺς ἀεὶ ἐγγυτάτω ἑαυτῶν ὄντας," οἱ δ᾽ ἀγα-
θοὶ ἀγαθόν τι; Πάνυ γε. ἔστιν οὖν ὅςτις βού-
‘ om a x
λεται ὑπὸ τῶν ξυνόντων βλάπτεσθαι μᾶλλον ἢ ὠφε-
a 3 4 > > / \ Ἂς 4 4
λεῖσθαι; ἀπόκριναι, ὦ ᾽γαθέ: καὶ yap ὃ νόμος κε-
λεύει ἀποκρίνεσθαι." ἔσθ᾽ ὅςτις βούλεται βλάπτεσθαι ;
Οὐ δῆτα. Φέρε δή, πότερον ἐμὲ εἰςάγεις δεῦρο ὡς
διαφθείροντα τοὺς νεωτέρους καὶ πονηροτέρους ποι-
a φ. 2.9 “Ὁ ς 4 + “
οὔντα ἑκόντα ἢ ἄκοντα; “Exdvra ἔγωγε. Τί δῆτα,
> 7 a Ae. a 7 5 ,
ὦ Μέλητε; τοσοῦτον σὺ ἐμοῦ σοφώτερος εἶ THALKOU- |
του ὄντος τηλικόςδε ὦν, ὥςτε σὺ μὲν ἔγνωκας, ὅτι οἱ

XIII. ὦ πρὸς Διὸς Μέλητε] Ven. a. Vind. 5. 6., and others,
πρὸς A. ὦ Μέλητε. But compare C. XIV. Sophist. p. 221. D.

ot μὲν πονηροὶ κακόν τι] ἀεί is commonly inserted after zro-
νηροὶ, which we have omitted with Bod]. Vind. b. Vat. Flor. d. gh.
Par. DST. In others it is placed after κακόν.

Kai πονηροτέρους ποιοῦντα] Commonly καὶ τούτους πον. π.,
against almost all the MSS. For the common reading νέους, we find
νεωτέρους in Bodl. Ven. b. Vat. Vind. 1. 4. 6. Flor. d. g. ἢ.
Par. DS T.

Ti δῆτα, ὦ M.] Commonly ri δή ποτε, which is changed from
Bodl. Vat. Ven.b. Par.C DST. Vind. 1.6. Flor. ἃ. g.h. and
others.

ὥςτε σὺ μὲν ἔγνωκας] Commonly ὥστ᾽ εὖ p., which is cor-

——————— »»

APOLOGY OF SOCRATES. 21

‘ ἈΝ
μὲν κακοὶ κακόν τι ἐργάζονται ἀεὶ τοὺς μάλιστα πλη-
σίον ἑαυτῶν, οἱ δὲ ἀγαθοὶ ἀγαθόν: ἐγὼ δὲ δὴ εἰς
τοσοῦτον ἀμαθίας ἥκω, ὥςτε καὶ τοῦτ᾽ ἀγνοῶ, ὅτι
ἐάν τινα μοχθηρὸν ποιήσω τῶν ξυνόντων, κινδυνεύ-
o@ κακόν τι λαβεῖν ἀπ᾿ αὐτοῦ, ὥςτε τοῦτο τὸ το-
σοῦτον κακὸν ἑκὼν ποιῶ, ὡς φὴς σύ; ταῦτα ἐγώ σοι
οὐ πείθομαι, ὦ Μέλητε, οἶμαι δὲ οὐδὲ ἄλλον ἀν-
/
θρώπων οὐδένα: ἀλλ᾽ ἢ οὐ διαφθείρω, ἤ, εἰ δια-
φθείρω, ἄκων, ὥςτε σύ γε Kat ἀμφότερα ψεύδει.
εἰ δὲ ἄκων διαφθείρω, τῶν τοιούτων καὶ ἀκουσίων
ες ά > “ I 4 I, vf 4 ί > 3
ἁμαρτημάτων ov δεῦρο νόμος εἰςάγειν ἐστίν, ἀλλ
ἰδίᾳ λαβόντα διδάσκειν καὶ νουθετεῖν. δῆλον γάρ,
Ψ “ Ne , [τς of Ry ἣν ᾿ς
ὅτι, ἐὰν μάθω, παύσομαι ὅ γε ἄκων ποιῶ.5 σὺ δὲ
ξυ / 0 ’ Ν ὃ ὃ By ὶ 2 nO€
γγενέσθαι μέν μοι καὶ διδάξαι ἔφυγες Kal οὐκ ἠθέ-
λησας, δεῦρο δὲ εἰςάγεις, of νόμος ἐστὶν εἰςάγειν τοὺς
κολάσεως δεομένους, ἀλλ᾽ οὐ μαθήσεως.

XIV. ᾿Αλλὰ γάρ, ὦ ἄνδρες ᾿Αθηναῖοι, τοῦτο μὲν
δῆλον ἤδη ἐστίν, ὅ ἐγὼ ἔλεγον, ὅτι Μελήτῳ τού-
των οὔτε μέγα οὔτε σμικρὸν" πώποτε ἐμέλησεν.

a n Ν 7 4,
ὅμως δὲ δὴ λέγε ἡμῖν, πῶς με φὴς διαφθείρειν, ὦ

rected from Bodl. Ven. Ὁ. Vat. Vind. 1.2.4.6. Flor. ἀ. g. ἢ.
Zitt. Par. DS T.

ot δὲ ἀγαθοὶ ἀγαθόν] Commonly ἀγαθόν τι: but τι is omitted
in the best MSS.

λαβεῖν ἀπ’ αὐτοῦ] Commonly ὑπ᾽ αὐτοῦ, which is corrected
from Bodl. Ven. b. Parr. DST. Vat. Vind. 1. 4. 6. Flor. d. g. h.
Zitt- and others.

τοῦτο τὸ τοσοῦτον] τὸ is added from Par. 1), and Flor. h.

οὐδὲ ἄλλον ἀνθρώπων] Commonly ἄλλων, which is changed
from Bodl. Coisl. Vat. Ven.a.b. A. Vind. 1.2.4.6. Zitt. and
others.

ἢ εἰ διαφθείρω] εἰ commonly omitted, is now restored from
Bodl. Florr. all the Vindd. and other MSS,

22 PLATO.

Μέλητε, τοὺς νεωτέρους ; ἢ δῆλον δὴ, ὅτι" κατὰ τὴν
γραφήν, ἣν ἐγράψω, θεοὺς διδάσκοντα μὴ νομίζειν,
ods ἡ πόλις νομίζει, ἕτερα δὲ δαιμόνια καινά; οὗ
ταῦτα λέγεις ὅτι διδάσκων διαφθείρω ; Πάνυ μὲν οὖν
σφόδρα ταῦτα λέγω. Πρὸς αὐτῶν τοίνυν, ὦ Μέλη-.
τε, τούτων τῶν θεῶν, ὧν νῦν ὃ λόγος ἐστίν," εἰπὲ
ἔτι σαφέστερον καὶ ἐμοὶ καὶ τοῖς ἀνδράσι τουτοισί.
ἐγὼ γὰρ οὐ δύναμαι μαθεῖν, πότερον λέγεις διδάσκειν.
με νομίζειν εἶναί τινας θεούς, καὶ αὐτὸς ἄρα νομί-
ζω εἶναι θεοὺς καὶ οὐκ εἰμὶ τὸ παράπαν ἄθεος οὐδὲ
ταύτῃ ἀδικῶ, οὐ μέντοι οὕςπερ ye ἣ πόλις, GAN
ἑτέρους, καὶ τοῦτ᾽ ἔστιν ὅ μοι ἐγκαλεῖς, ὅτι ἑτέρους"
ἢ παντάπασί με φὴς οὔτε αὐτὸν νομίζειν θεοὺς τούς
τε ἄλλους ταῦτα διδάσκειν. Ταῦτα λέγω, os τὸ πα-
ράπαν οὐ νομίζεις θεούς. °Q θαυμάσιε Μέλητε, ἵνα

τί ταῦτα λέγεις ;5 οὐδὲ ἥλιον οὐδὲ σελήνην ἄρα νομί-
ζω θεοὺς εἶναι, ὥςπερ οἱ ἄλλοι ἄνθρωποι; Μὰ AC)
ὦ ἄνδρες δικασταί, ἐπεὶ τὸν μὲν ἥλιον λίθον φησὶν
εἷναι, τὴν δὲ σελήνην γῆν. ᾿Αναξαγόρου ote’ κατη-
γορεῖν, ὦ φίλε Μέλητε: καὶ οὕτω καταφρονεῖς τῶνδε
καὶ οἴει αὐτοὺς ἀπείρους γραμμάτων εἶναι, ὥςτε οὐκ
εἰδέναι, ὅτι τὰ ᾿Αναξαγόρου βιβλία, τοῦ Κλαζομενίου,
γέμει τούτων τῶν λόγων. καὶ δὴ καὶ οἱ νέοι ταῦτα"
παρ᾽ ἐμοῦ μανθάνουσιν, ἃ ἔξεστιν ἐνίοτε, εἰ πάνυ
πολλοῦ, δραχμῆς ἐκ τῆς ὀρχήστρας, πριαμένοις Σω-
κράτους καταγελᾶν, ἐὰν προςποιῆται ἑαυτοῦ εἶναι,
ἄλλως τε καὶ οὕτως ἄτοπα ὄντα. ἀλλ᾽ ὦ πρὸς Διός,
οὑτωσί σοι δοκῶ οὐδένα νομίζειν θεὸν εἶναι; Οὐ
μέντοι μὰ Δί᾽, οὐδ᾽ ὁπωςτιοῦν. Απιστός γ᾽ εἶ, ὦ
Μέλητε, καὶ ταῦτα μέντοι, ὡς ἐμοὶ δοκεῖς, σαυτῷ.
XIV. καὶ ταῦτα μέντοι] The old editions, except Bas. 2.,
omit μέντοι, which is correctly preserved by all the MSS. except

APOLOGY OF SOCRATES. 23
ἐμοὶ γὰρ δοκεῖ οὑτοσί, ὦ ἄνδρες ᾿Αθηναῖοι, πάνυ
εἶναι ὑβριστὴς καὶ ἀκόλαστος, καὶ ἀτεχνῶς τὴν γρα-
“gay ταύτην ὕβρει τινὶ καὶ ἀκολασίᾳ καὶ νεότητι" γρά-
Ψασθαι. ἔοικε γὰρ ὥςπερ αἴνιγμα ξυντιθέντι δια-
| / n7A 7 > ΄ ς Ν δὴ 2 “
πειρωμένῳ," “Apa γνώσεται Σωκράτης 6 σοφὸς δὴ ἐμοῦ
Ι 7 ο ᾿ς ἘΝ » 9 a t A 9
‘Xaprevricopevov® καὶ ἐναντί᾽ ἐμαυτῷ λέγοντος, ἢ ἐξα-
᾿ 4 - FEN x Ν " ον > / Φ
πατήσω αὐτὸν Kal τοὺς ἄλλους τοὺς ἀκούοντας ; οὗ-
ἧς rd) \ 7] Ἂν 4 7] / ak €
τὸς yap ἐμοὶ φαίνεται τὰ ἐναντία λέγειν αὐτὸς éav-
τῷ ἐν τῇ γραφῇ, ὥςπερ ἂν εἰ εἴποι ᾿Αδικεῖ Σωκρά-
τῆς θεοὺς οὐ νομίζων, ἀλλά θεοὺς νομίζων. καί τοι
τοῦτό ἐστι παίζοντος.
XV, Ξυνεπισκέψασθε δή, ὦ ἄνδρες, ἧ μοι φαίνε-
ται" ταῦτα λέγειν: σὺ δὲ ἡμῖν ἀπόκριναι, ὦ Μέλητε.
ὑμεῖς δέ, ὅπερ κατ᾽ ἀρχὰς ὑμᾶς παρῃτησάμην," μέ-
' ' “ x vas DN > σαὶ Ῥ ν ’ , Ν
βνησθὲ μοι μὴ θορυβεῖν, ἐὰν ἐν τῷ εἰωθότι τρόπῳ τοὺς
Adyovs ποιῶμαι.
᾿ Ἔστιν ὅςτις ἀνθρώπων, ὦ Μέλητε, ἀνθρώπεια μὲν
i / / > ων > / > 77
νομίζει πράγματ᾽ εἶναι, ἀνθρώπους δὲ οὐ νομίζει;
᾿ἀποκρινέσθω, ὦ ἄνδρες, καὶ μὴ ἄλλα καὶ ἄλλα θο-
᾿ρυβείτω. ἔσθ᾽ ὅςτις ἵππους μὲν οὐ νομίζει, ἱππικὰ δὲ
| x + \ Ν > M4 a > N
“πράγματα; ἢ αὐλητὰς μὲν οὐ νομίζει εἶναι, αὐλητικὰ
δὲ πράγματα; οὐκ ἔστιν, ὦ ἄριστε ἀνδρῶν: εἰ μὴ
σὺ βούλει ἀποκρίνασθαι, ἐγὼ σοὶ λέγω καὶ τοῖς ἄλ-

| Ven. &. The common reading was ἐμοὶ μὲν γὰρ δοκεῖ : but μὲν is
| omitted in Vat. Ven. Ὁ. Vind. 1.4.6. Flor.d.g.h. Par. DS T.,
and, indeed, most correctly.

᾿ ξυντιθέντι διαπειρωμένῳ] Commonly ξυντιθέντι καὶ διαπ.
: kai is correctly omitted in Bodl. Ven. A.a.b. Angel. Par. ES T.
‘Vind. 1. 2. 5. 6. Flor. g. h. i. In others, ἤ is inserted after
ξυντιθ.

XV. αὐλητὰς μὲν οὐ νομίζει εἶναι] εἶναι is added from Bodl,
Coisl. Par. D. Vat. Ven. b. Vind. 1. 8. 4. 6.. Flor. d. 6. h.

24 PLATO.

λοις τουτοισί. ἀλλὰ τὸ ἐπὶ τούτῳ ye ἀπόκριναι. ἔσθ᾽,
ὅςτις δαιμόνια μὲν νομίζει πράγματ᾽ εἷναι, δαίμονας,
δὲ οὐ νομίζει ; Οὐκ ἔστιν. ‘Os ὥνησας, ὅτι μόγις,
ἀπεκρίνω ὑπὸ τουτωνὶ ἀναγκαζόμενος. οὐκοῦν δαιμόνια,
μὲν φής με καὶ νομίζειν καὶ διδάσκειν, εἴτ᾽ οὖν καιτ΄
νὰ εἴτε παλαιά: ἀλλ᾽ οὖν δαιμόνιά γε νομίζω" κατὰ
τὸν σὸν λόγον, καὶ ταῦτα καὶ διωμόσω ἐν τῇ ἀντι
γραφῇ. εἰ δὲ δαιμόνια νομίζω, καὶ δαίμονας δήπου,
πολλὴ ἀνάγκη νομίζειν ἐμέ ἐστιν. οὐχ οὕτως ἔχει; EXEL |
δή" τίθημι γάρ σε ὁμολογοῦντα, ἐπειδὴ οὐκ ἀποκρίτ,
νει. τοὺς δὲ δαίμονας οὐχὶ ἤτοι θεούς γε ἡγούμεθα,
ἢ θεῶν παῖδας ;5 φὴς ἢ οὔ; Πάνυ γε. Οὐκοῦν εἴπερ,
δαίμονας ἡγοῦμαι, ὡς σὺ φής, εἰ μὲν θεοί τινές εἰ
σιν οἱ δαίμονες, τοῦτ᾽ ἂν εἴη ὃ ἐγώ φημί σε αἰνίτε,
τεσθαι καὶ χαριεντίζεσθαι, θεοὺς οὐχ ἡγούμενον pas
ναι ἐμὲ θεοὺς αὖ ἡγεῖσθαι πάλιν, ἐπειδήπερ γε δαί:
μονας ἡγοῦμαι: εἰ δ᾽ αὖ οἱ δαίμονες θεῶν παῖδές,
εἰσι νόθοι τινὲς ἢ ἐκ νυμφῶν ἢ ἔκ τινων ἄλλων, OD’
δὴ καὶ λέγονται," τίς ἂν ἀνθρώπων θεῶν μὲν παῖδας,
ἡγοῖτο εἶναι, θεοὺς δὲ μή; ὁμοίως γὰρ ἂν ἄτοπον,
εἴη, ὥςπερ ἂν εἴ τις ἵππων μὲν παῖδας ἡγοῖτο [ἢ]΄
καὶ ὄνων τοὺς ἡμιόνους, ἵππους δὲ καὶ ὄνους μὴ,

τὸ ἐπὶ τούτῳ ye] γε is restored from the best and most nu-
merous MSS.

Ὡς ὥνησας} ὥκνησας, Steph. Injudiciously. Afterwards, fon}
the common reading μόλις, we have restored μόγις from Bodl, |
Ven. b. Vat. Vind. 1. 4.6. Flor.d.g.h. Parr. Ὁ 5 T.

καὶ διωμόσω] Commonly διομόσω, erroneously.

εἰ δὲ δαιμόνια] Steph. εἰ δὲ καὶ δ.

θεούς γε ἡγούμεθα] Old editions after ἡγούμεθα add eivay, |
which is omitted in Bodl. Ven. b. Vat. Vind. 1. 4. 6. Flor. c. g. he |
Par. Ὁ 51. ]

ἡγοῖτο [ἢ] καὶ ὄνων] I agree with Forster. I. H. Voss. and |

APOLOGY OF SOCRATES. 25

ἡγοῖτο εἶναι. ἀλλ᾽, ὦ Μέλητε, οὐκ ἔστιν ὅπως σὺ
ταῦτα οὐχὶ ἀποπειρώμενος ἡμῶν ἐγράψω τὴν γραφὴν
ταύτην, ἢ ἀπορῶν ὅ τι ἐγκαλοῖς ἐμοὶ ἀληθὲς ἀδί-
κημα" ὅπως δὲ σύ τινα πείθοις ἂν καὶ σμικρὸν νοῦν
ἔχοντα ἀνθρώπων, ὡς οὐ τοῦ αὐτοῦ [ἀνδρός] ἐστι καὶ
δαιμόνια καὶ θεῖα ἡγεῖσθαι, καὶ αὖ τοῦ αὐτοῦ μήτε δαί-
μονας μήτε θεοὺς μήτε ἥρωας, οὐδεμία μηχανή ἐστιν.

XVI. ᾿Αλλὰ γάρ, ὦ ἄνδρες" ᾿Αθηναῖοι, ὡς μὲν
ἐγὼ οὐκ ἀδικῶ κατὰ τὴν Μελήτου γραφήν, οὐ πολ-
λῆς μοι δοκεῖ εἶναι ἀπολογίας, ἀλλ᾽ ἱκανὰ καὶ ταῦτα'
ὃ δὲ καὶ ἐν τοῖς ἔμπροσθεν ἔλεγον, ὅτι πολλή μοι
ἀπέχθεια γέγονε καὶ πρὸς πολλούς, εὖ ἴστε ὅτι
ἀληθές ἐστι. καὶ τοῦτ᾽ ἔστιν ὃ ἐμὲ αἱρήσει," ἐάνπερ
αἱρῇ, οὐ Μέλητος, οὐδὲ ἴΑνυτος, ἀλλ᾽ ἡ τῶν πολλῶν
διαβολή τε καὶ φθόνος. ἃ δὴ πολλοὺς καὶ ἄλλους
καὶ ἀγαθοὺς ἄνδρας ἥρηκεν, οἶμαι δὲ καὶ αἱρήσειν"
οὐδὲν δὲ δεινόν, μὴ ἐν ἐμοὶ στῇ.“

Ἴσως δ᾽ ἂν οὖν εἴποι τις, Εἶτ᾽ οὐκ αἰσχύνει,"
Σώκρατες, τοιοῦτον ἐπιτήδευμα ἐπιτηδεύσας, ἐξ οὗ
κινδυνεύεις νυνὶ ἀποθανεῖν ; ᾿Εγὼ δὲ τούτῳ ἂν δίκαιον
λόγον ἀντείποιμι, ὅτι Οὐ καλῶς λέγεις, ὦ ἄνθρωπε,
εἰ οἴει δεῖν κίνδυνον ὑπολογίζεσθαιΐ τοῦ ζῆν ἢ τεθνάναι
ἄνδρα, ὅτου τι καὶ σμικρὸν ὄφελός ἐστιν,Σ ἀλλ᾽ οὐκ
ἐκεῖνο μόνον σκοπεῖν, ὅταν πράττῃ τι, πότερον δί-

) Sy

Schleierm. in thinking that ἢ ought to be left out. For it gives a
wrong meaning, since it is plain that ἡμιόνους are παῖδας ἵππων
καὶ. ὄνων, not ἵππων ἢ Kai ὄνων.

ὡς οὐ τοῦ αὐτοῦ (ἀνδρός) | ov, which was generally wanting,
is restored from Bodl. Ven.a.b. Vat. Coisl. the six Vindb., Flor.
a.d.h.i. Par.C DEH T. Ang. and others. But we have put
ἀνδρός in brackets because it is wanting in most MSS.

XVI. ὅταν πράττῃ Tt] Te has been added from Paris 5.
D

26 PLATO.

3 \ 3 cal
kata, ἢ ἄδικα πράττει, καὶ ἀνδρὸς ἀγαθοῦ ἔργα,
n an x x ™” a , oy a ¢€
κακοῦ. φαῦλοι yap ἂν τῷ ye σῷ λόγῳ εἶεν TOV ἡμι-
θέων ὅσοι ἐν Τροίᾳ τετελευτήκασιν, οἵ τε ἄλλοι καὶ
6 τῆς Θέτιδος υἱός," ὃς τοσοῦτον τοῦ κινδύνου κατε-.
; na 3 Ν
φρόνησε παρὰ τὸ αἰσχρόν τι ὑπομεῖναι, ὥςτε ἐπειδὴ
n “ > n
εἶπεν ἣ μήτηρ αὐτῷ προθυμουμένῳ “Ἕκτορα amoKret-—
aN a ς ε 59.5% 9. “ >
vat, θεὸς otoa, οὑτωσί πως, as ἐγῴμαι, ᾿ῶ παῖ, εἴ.
a \a
τιμωρήσεις Πατρόκλῳ τῷ ἑταίρῳ τὸν φόνον καὶ “Ex-
τορα ἀποκτενεῖς, αὐτὸς ἀποθανεῖ: αὐτίκα γάρ τοι,
7 > ὦ i / ε vad ¢€ Ν va ee | ΄
φησί, μεθ᾽ “Ἑκτορα' πότμος ἑτοῖμος" ὁ δὲ ταῦτ ἀκού-
σας" τοῦ μὲν θανάτου καὶ τοῦ κινδύνου ὠλιγώρησε,
πολὺ δὲ μᾶλλον δείσας τὸ ζῆν κακὸς ὧν καὶ τοῖς φί-
λοις μὴ τιμωρεῖν, Αὐτίκα, φησί, τεθναίην' δίκην ἐπι-᾿
θεὶς τῷ ἀδικοῦντι, ἵνα μὴ ἐνθάδε μένω καταγέλαστος
παρὰ νηυσὶ κορωνίσιν, ἄχθος ἀρούρης. μὴ αὐτὸν
οἴει" φροντίσαι θανάτου καὶ κινδύνου ; οὕτω γὰρ ἔχει,
ὦ ἄνδρες ᾿Αθηναῖοι, τῇ ἀληθείᾳ: οὗ ἄν τις ἑαυτὸν
(ξ He , n aN 3. ΣΝ
τάξῃ ἢ ἡγησάμενος" βέλτιον εἶναι VT ἄρχοντος
ταχθῇ, ἐνταῦθα δεῖ, ὡς ἐμοὶ δοκεῖ, μένοντα κινδυ-
νεύειν, μηδὲν ὑπολογιζόμενον μήτε θάνατον μήτε ἄλλο
μηδὲν πρὸ τοῦ αἰσχροῦ." ;
XVII. ᾿Εγὼ οὖν δεινὰ ἂν εἴην εἰργασμένος, ὦ
᾿ ᾽ a "τῳ , υ πεν :
ἄνδρες ᾿Αθηναῖοι, εἰ, ὅτε μέν με" οἱ ἄρχοντες ἔτατ-

alone, Forster conjectured ὅ τὶ ἂν πρ., with the approbation of
Wolf. Πράττειν, placed absolutely in this manner, was not in use. -

τεθναίην δίκην ἐπιθ.] Commonly τὴν δίκην. The article is
correctly omitted in Bod]. Vat. Ven. b. and others of a higher
character.

τάξῃ ἢ ἡγησάμενος] We have added ἢ from Bodl. Ven. b.
Vind. 1. 4.6. Flor. g.h. Par. S T. -

μήτε ἄλλο μηδέν] Commonly μήτε ἄλλο τι μηδὲν : but Bod.
Coisl. Vat. Ven. Δ Ὁ. Par. DEST. Vind. 1. 4. 6. Flor. a.c. δ᾽ Ι͂
δ. Ἦν ΘΟΙΤΘΟΙΪΥ omit re.

APOLOGY OF SOCRATES. 27

We a
Tov, οὺς ὑμεῖς εἵλεσθε ἄρχειν μου, καὶ ἐν Tlor-
3
δαίᾳ καὶ ἐν ᾿Αμφιπόλει καὶ ἐπὶ Δηλίῳ," τότε μὲν
io n
οὗ ἐκεῖνοι ἔταττον ἔμενον ὥςπερ καὶ ἄλλος τις καὶ
3 an A n
ἐκινδύνευον ἀποθανεῖν, τοῦ δὲ θεοῦ τάττοντος, ὡς
x,/ a“ nm
ἐγὼ φήθην τε καὶ ὑπέλαβον, φιλοσοφοῦντά με δεῖν
a a
ζῆν καὶ ἐξετάζοντα ἐμαυτὸν καὶ τοὺς ἄλλους, ἐνταῦ-
x Ἃ “ -
θα δὲ φοβηθεὶς ἢ θάνατον ἢ ἄλλο ὁτιοῦν πρᾶγμα
λίποιμι τὴν τάξιν. δεινὸν μέντ᾽ ἂν εἴη, καὶ ὡς ἀλη-
“ »
θῶς τότ᾽ ἄν με δικαίως εἰςάγοι τις εἰς δικαστήριον,
a > i ra) Ν᾿ = 3 a a ‘eee | \
ὅτι ov νομίζω θεοὺς εἶναι ἀπειθῶν τῇ μαντείᾳ" καὶ
« ε
Ν f , 3
δεδιὼς θάνατον καὶ οἰόμενος σοφὸς εἶναι, οὐκ ὦν.
τὸ γάρ τοι θάνατον δεδιέναι, ὦ ἄνδρες, οὐδὲν ἄλλο
> \ x “ \ 3 Nh a Ν >
ἐστὶν ἢ δοκεῖν σοφὸν εἶναι, μὴ ὄντα" δοκεῖν yap εἰ-
δέναι" ἐστὶν & οὐκ οἶδεν. οἷδε μὲν γὰρ οὐδεὶς τὸν
3 a

θάνατον οὐδ᾽ εἰ τυγχάνει TO ἀνθρώπῳ πάντων pé-
A ee 3 θῶ ὃ δί 2 aX i ἰδό “
γιστον ὃν τῶν ἀγαθῶν, δεδίασι δ᾽ ὡς εὖ εἰδότες, ὅτι
μέγιστον τῶν κακῶν ἐστι. καὶ τοῦτο πῶς οὐκ ἀμαθία
ἐστὶν αὕτη ἡ ἐπονείδιστος, ἡ τοῦ οἴεσθαι εἰδέναι ἃ
οὐκ οἷδεν; ἐγὼ δέ, ὦ ἄνδρες, τούτῳ καὶ ἐνταῦθα
ἴσως διαφέρω τῶν πολλῶν ἀνθρώπων, καὶ εἰ δή τῳ
Α i 4 / yg & 3 ἰδὰ
σοφώτερός του φαίην εἶναι, τούτῳ ἄν,5 ὅτι οὐκ εἰδὼς
ἱκανῶς περὶ τῶν ἐν “Aidov οὕτω καὶ οἴομαι οὐκ εἰδέ-
ναι. τὸ δὲ ἀδικεῖν καὶ ἀπειθεῖν τῷ βελτίονι, καὶ θεῷ
καὶ ἀνθρώπῳ, ὅτι κακὸν καὶ αἰσχρόν ἐστιν οἶδα. πρὸ
οὖν τῶν κακῶν, ὧν οἷδα ὅτι κακά ἐστιν, ἃ μὴ οἶδα

4 3 7 »
εἰ ἀγαθὰ ὄντα τυγχάνει, οὐδέποτε φοβηθήσομαι οὐδὲ

XVII. λίποιμι τὴν τάξιν] So Vind. 1. 4. Flor. ὁ. ἢ, Ven. b.
Par. Ὁ S. for the common reading λείποιμι, Bodl. λίποιμι.

καὶ ἀπειθεῖν] Commonly καὶ τὸ ἀπειθεῖν, against the au-
thority of the best and most numerous MSS.

οὐδέποτε φοβηθήσομαι] Commonly, φοβήσομαι, which is
changed from Vat. Ven. Ὁ. Vind. 1.4.6. Flor.d.e.g. ἢ. Par. DS.

28 PLATO.

bets

φεύξομαι" ὥςτε οὐδ᾽ εἴ pe νῦν ὑμεῖς ἀφίετε,
᾿Ανύτῳ ἀπιστήσαντες," ὃς ἔφη ἢ τὴν ἀρχὴν οὐ δεῖν ἐμὲ
δεῦρο εἰφςελθεῖν, ἤ, ἐπειδὴ εἰφῆλθον, οὐχ οἷόν τε
εἶναι τὸ μὴ ἀποκτεῖναί με, λέγων πρὸς ὑμᾶς, ὡς, εἰ
διαφευξοίμην, ἤδη ἂν ὑμῶν οἱ υἱεῖς ἐπιτηδεύοντες ἃ
Σωκράτης διδάσκει πάντες παντάπασι διαφθαρήσον-
ται, -- εἴ μοι πρὸς ταῦτα εἴποιτε ὮΩ,, Σώκρατες, νῦν
μὲν ᾿Ανύτῳ οὐ πεισόμεθα, ἀλλ᾽ ἀφίεμέν σε, ἐπὶ τού-
τῳ μέντοι, ep ᾧτε μηκέτι ἐν ταύτῃ τῇ ζητήσει δια-
τρίβειν μηδὲ φιλοσοφεῖν.' ἐὰν δὲ ἁλῷς ἔτι τοῦτο
πράττων, ἀποθανεῖ: εἰ οὖν με, ὅπερ εἶπον, ἐπὶ τού-
τοις ἀφίοιτε, εἴποιμ᾽ ἂν ὑμῖν, ὅτι ᾿Εγὼ ὑμᾶς, ὦ ἄν-
ὃρες ᾿Αθηναῖοι, ἀσπάζομαι μὲν καὶ φιλῶ," πείσομαι
δὲ μᾶλλον τῷ θεῷ ἢ ὑμῖν, καὶ ἕωςπερ ἂν ἐμπνέω

᾿Ανύτῳ ἀπιστήσαντες] Steph. ἀπειθήσαντες. Ald. Bas. 1.
ἀπιθήσαντες. Bas. 2. with Bodl. Vat. Ven. Ὁ. Vind. 1. 3. 4. 6,
The Florentine and almost all the others, ἀπιστήσαντες. See
note.

ἤδη ἂν ὑμῶν---διαφθαρήσονται.) Those who think that ἂν
cannot be constructed with the future indicative, retain the com-
mon reading, διαφθαρήσοιντο. But the indicative is preserved in
Bodl. Vat. Ven. Ὁ. Coisl. Vind. 1. 3. 4. 6. all the Florentine, and
also Bekker’s MSS., except Ven. @ and Vind. Y 2. We have ©
therefore preserved the reading which al] the better MSS. supplied.
Yet it must not be supposed that dy can be joined in such sentences
with the future. In Plato, indeed, as far as we are aware, only two
more examples of this construction are to be found, Rep. X. p. 615. D.
and Phedo. p. 61. D; in one place dy is joined with ὁπωοτιοῦν,
in the other with οὐδὲ. And it appears that ἄν is not even in this
place to be connected with διαφθαρήσονται, since we may suppose
that the writer, when he had intended to say, ἤδη ἂν ὑμῶν ot υἱεῖς
ἐπιτηδεύοιεν ἃ Σωκράτης διδάσκει, καὶ πάντες παντάπασι
διαφθαρήσονται, having changed the construction of the sentence,
used the participle. Of ἂν, construed with the future, Hermann has
treated, De Part. ἄν Libr. I. c. 8.

APOLOGY OF SOCRATES. 29

Kat olds τε ὦ, ov μὴ παύσωμαι φιλοσοφῶν καὶ ὑμῖν
παρακελευόμενός τε καὶ ἐνδεικνύμενος" ὅτῳ ἂν ἀεὶ ἐν-
τυγχάνω ὑμῶν, λέγων οἷάπερ εἴωθα, ὅτι, Ὦ, ἄριστε
ἀνδρῶν, ᾿Αθηναῖος ὦν, πόλεως τῆς μεγίστης καὶ εὐ-
᾿δοκιμωτάτης εἰς σοφίαν καὶ ἰσχύν, χρημάτων μὲν οὐκ
αἰσχύνει ἐπιμελούμενος, ὅπως σοι ἔσται ὡς πλεῖστα, καὶ
δόξης καὶ τιμῆς, φρονήσεως δὲ καὶ ἀληθείας καὶ τῆς ψυ-
χῆς, ὅπως ὡς βελτίστη ἔσται, οὐκ ἐπιμελεῖ οὐδὲ φροντί-
ζεις ; καὶ ἐάν τις ὑμῶν ἀμφιςβητήσῃ καὶ φῇ ἐπιμελεῖ-
σθαι, οὐκ εὐθὺς ἀφήσω αὐτὸν οὐδ᾽ ἄπειμι, ἀλλ᾽
ἐρήσομαι αὐτὸν καὶ ἐξετάσω καὶ ἐλέγξω, καὶ ἐάν μοι
μὴ δοκῇ κεκτῆσθαι ἀρετήν, φάναι δέ, ὀνειδιῶ, ὅτι
τὰ πλείστου ἄξια περὶ ἐλαχίστου ποιεῖται, τὰ δὲ
φαυλότερα περὶ πλείονος. ταῦτα καὶ νεωτέρῳ καὶ
πρεσβυτέρῳ, ὅτῳ ἂν ἐντυγχάνω, ποιήσω, καὶ ξένῳ
καὶ ἀστῷ, μᾶλλον δὲ τοῖς ἀστοῖς, ὅσῳ μου ἐγγυτέρω
ἐστὲ γένει. ταῦτα γὰρ κελεύει ὁ θεός, εὖ ἴστε. καὶ

οὐ μὴ παύσωμαι φ.1] Commonly παύσομαι, which is changed
from Bod]. Vat. Ven. ἃ. Ὁ. & Vind. 1. 2.5. Par. ΒΟῊΗΤ g.
Flor. a.i. Angel. For Dawes’s canon respecting the propriety of
always rejecting the Ist aorist in constructions of this kind, has long
been exploded. A little further, ἐπιμελούμενος, Bodl. Ven. Ὁ.
Flor. e.g. ἢ. Vind. 1. 4.6. Zitt. Par.S Tg., which is not approved
by Atticists. But see the observations of Buttm. Ausfwhrl, griech.
Sprachlehre δ. 114. under μέλω ; compare Protag. p. 326. A.
Phedo p. 115, B., and elsewhere. The common reading was ἐπι-
μελόμενος.

ὅσῳ μου ἐγγυτέρω ἐστὲ γένει.] Commonly pot, which is
changed from Bodl. Vat. Ven.b. Ψίπά. 1, 6. Flor.d.h. Par.
DST. For the construction ought to be either pot éyy. & γέ-
γους, or pov éyy. & γένει : the common reading is opposed to cus-
tom. Hipp. maj. p. 304. Ὁ. μοι τυγχάνει ἐγγύτατα γένους wy.
Laches, p. 187. Ε. ὃς ἂν ἐγγυτάτω ae ἢ λόγῳ ὥςπερ YEVELe

D

30 PLATO.

ἐγὼ οἴομαι οὐδέν πω ὑμῖν μεῖζον ἀγαθὸν γενέσθαι
ἐν τῇ πόλει ἢ τὴν ἐμὴν τῷ θεῷ ὑπηρεσίαν." οὐδὲν
γὰρ ἄλλο πράττων ἐγὼ περιέρχομαι ἢ πείθων ὑμῶν
καὶ νεωτέρους καὶ πρεσβυτέρους μήτε σωμάτων ἐπιμε-
λεῖσθαι μήτε χρημάτων πρότερον μηδὲ οὕτω σφόδρα,"
ὡς τῆς ψυχῆς, ὅπως ὡς ἀρίστη ἔσται, λέγων, ὅτι
οὐκ ἐκ χρημάτων ἀρετὴ γίγνεται, GAN ἐξ ἀρετῆς
χρήματα καὶ τἄλλα ἀγαθὰ τοῖς ἀνθρώποις ἅπαντα
καὶ ἰδίᾳ καὶ δημοσίᾳ. εἰ μὲν οὖν ταῦτα λέγων διαφθεί-
po" τοὺς νέους, ταῦτ᾽ ἂν εἴη βλαβερά" εἰ δέ τίς μέ
φησιν ἄλλα λέγειν ἢ ταῦτα, οὐδὲν λέγει. πρὸς ταῦτα,
φαίην ἄν, ὦ ἄνδρες ᾿Αθηναῖοι, ἢ πείθεσθε ᾿Ανύτῳ,
ἢ μή," καὶ ἢ ἀφίετε, ἢ μὴ ἀφίετε, ὡς ἐμοῦ οὐκ ἂν
ποιήσοντος ἄλλα, οὐδ᾽ εἰ μέλλω πολλάκις τεθνά-
ναι."

XVIII. Μὴ θορυβεῖτε,Σ ὦ ἄνδρες ᾿Αθηναῖοι, GAN

ἐμμείνατέ μοι οἷς ἐδεήθην ὑμῶν μὴ θορυβεῖν ἐφ᾽ οἷς

Β >

ἂν λέγω, ἀλλ᾽ ἀκούειν: καὶ γάρ, ὡς ἐγὼ οἶμαι,

> / 3 if / Ν μὴ 4 eo ees

ὀνήσεσθε ἀκούοντες. μέλλω γὰρ οὖν ἄττα ὑμῖν
a 3 Ὁ Ε

ἐρεῖν καὶ ἄλλα, ἐφ᾽ οἷς ἴσως βοήσεσθε: ἀλλὰ

μηδαμῶς ποιεῖτε τοῦτο. ἘΠῚ γὰρ ἴστε, ἐὰν ἐμὲ ἀπο-

od

μηδὲ οὕτω σφόδρα] Commonly μήτε xp. πρότερον μήτε ἄλλου

τινὸς οὕτω σφόδρα, which is changed from Bodl. Vat. Ven. Ὁ
Vind. 1.4.6. Flor.d.g.h. Parr. DST.

kai τἄλλα ἀγαθά] So almost all the MSS., except Par. E.,
which has with Steph. καὶ τἄλλα τἀγαθά. Instead of the common
reading ἡ ἀρετὴ γίγν. I have written, omitting the article, ἀρετὴ
yiy., as in Bodl, Vat. Ven. b. Vind. 1. 4. 6. Flor. ἃ. g.h. Par.
DST.

ἢ ἀφίετε, ἢ μὴ ἀφίετε] Commonly καὶ ἢ ἀφίετε με, ἢ μὴ, ὡς
ἐμοῦ κι τ λ. But με is omitted in Bodl. Vat. Ven. Ὁ. Vind. 1. 4
6. Flor.d.g.h. Par. DS T. and the same repeat ἀφίετε.

APOLOGY OF SOCRATES. 31

κτείνητε τοιοῦτον ὄντα, οἷον ἐγὼ λέγω, οὐκ ἐμὲ μείζω
. lad

βλάψετε ἢ ὑμᾶς αὐτούς. ἐμὲ μὲν yap οὐδὲν dv βλά-
wevev οὔτε Μέλητος οὔτε *Avutos. οὐδὲ γὰρ ἂν δύναι-
rf 3 ις ¥ X > b 2 > pre eae
το οὐ yap οἴομαι θεμιτὸν εἷναι" ἀμείνονι ἀνδρὶ ὑπὸ
ῳ f 2 ’, | mh bee ® » XN
χείρονος βλάπτεσθαι. ἀποκτείνειε μέντ᾽ ἂν ἴσως, ἢ
λά : δ > f 5 Ν a Ὁ Ν
ἐξελάσειεν, ἢ ἀτιμάσειεν. ἀλλὰ ταῦτα οὗτος μὲν
ἴσως οἴεται καὶ ἄλλος τίς που μεγάλα κακά, ἐγὼ δ᾽
οὐκ οἴομαι, ἀλλὰ πολὺ μᾶλλον" ποιεῖν ἃ οὗτος νυνὶ
ποιεῖ, ἄνδρα ἀδίκως ἐπιχειρεῖν ἀποκτιννύναι. νῦν οὖν,
ὦ ἄνδρες ᾿Αθηναῖοι, πολλοῦ δέω ἐγὼ“ ὑπὲρ ἐμαυτοῦ
3 al e \ » > > Leen Lewes
ἀπολογεῖσθαι, ὡς Tis ἂν οἴοιτο, ἀλλ᾽ ὑπὲρ ὑμῶν;
"ἡ 2 Ν ss ca “ , con b) a
μή τι ἐξαμάρτητε περὶ τὴν τοῦ θεοῦ δόσιν ὑμῖν ἐμοῦ

e 2h N Pe hl ί are
καταψηφισάμενοι. ἐὰν yap ἐμὲ ἀποκτείνητε, ov pa-
δίως ἄλλον τοιοῦτον εὑρήσετε, ἀτεχνῶς, εἰ καὶ γελοι-
ότερον εἰπεῖν, προςκείμενον τῇ πόλειϊ ὑπὸ τοῦ θεοῦ,
ὥςπερ ἵππῳ μεγάλῳ μὲν καὶ γενναίῳ, ὑπὸ μεγέθους
δὲ νωθεστέρῳ καὶ δεομένῳ ἐγείρεσθαι ὑπὸ μύωπός

t t
Ὁ » Peer Ἃ, SING ΄“Ὁ ἐς

Twos’ οἷον δὴ μοι δοκεῖ ὁ θεὸς ἐμὲ τῇ πόλει προς--
τεθεικέναι τοιοῦτόν τινα, ὃς ὑμᾶς ἐγείρων καὶ πείθων

« ed e IO VA Ν ε /
Kal ὀνειδίζων ἕνα ἕκαστον οὐδὲν παύομαι τὴν ἡμέραν

!

XVIII. οὐδὲν ἂν βλάψειεν] So the best MSS. The common
reading is οὐδὲν βλάψει.

οὐ γὰρ οἴομαι] Commonly οἶμαι, against the best MSS.

οὗτος μὲν ἴσως] Commonly μὲ» was wanting, but it is uni-
formly retained by the best MSS.

μή τι ἐξαμάρτητε] Commonly τὰ was wanting, but it has been
restored from the best MSS., as Bodl. Vat. Ven. b. Vind. 4.

ἐὰν γὰρ ἐμὲ ἀποκτείνητε] So the better MSS. correctly read
for με.

γνωθεστέρῳ] So Bodl. Vat. Ven. Ὁ. Vind. 1. 4.6. Flor. d.g.h.
Parr. Ὁ S T. Commonly νωθροτέρῳ, which arose from inter-
pretation. The Grammarians at least consider »w@7)¢ as more com-
monly used by the Attic writers.

32 PLATO.

ὅλην πανταχοῦ προςκαθίζων. τοιοῦτος οὖν ἄλλο
οὐ ῥᾳδίως ὑμῖν γενήσεται, ὦ ἄνδρες, ἀλλ᾽ ἐὰν ἐμο
πείθησθε, φείσεσθέ μου. ὑμεῖς δ᾽ ἴσως τάχ᾽ ἂν
ἀχθόμενοι, ὥςπερ οἱ νυστάζοντες ἐγειρόμενοι, Κρού-
σαντες ἄν με, πειθόμενοι ᾿Ανύτῳ, ῥᾳδίως ἂν ἀποκτεί-
ναιτε," εἶτα τὸν λοιπὸν βίον καθεύδοντες διατελοῖτ᾽
ἄν, εἰ μή τινα ἄλλον ὃ θεὸς ὑμῖν ἐπιπέμψειε κηδό-
μενος ὑμῶν. ὅτι δ᾽ ἐγὼ τυγχάνω ὧν τοιοῦτος, οἷος

ὑπὸ τοῦ θεοῦ τῇ πόλει δεδόσθαι,, ἐνθένδε ἂν κατα-
k

ὶ

Ν ἃς ΄“ Ν
TO ἐμὲ τῶν μενῶ

/ 3 Ν 3 ”
νοήσαιτε. οὐ yap ἀνθρωπίνῳ ἔοικε
ἐμαυτοῦ ἁπάντων ἠμεληκέναι καὶ ἀνέχεσθαι τῶν οἷ-

, ach , a yj of NS LN a 2
κείων ἀμελουμένων τοσαῦτα ἤδη ἔτη, TO δὲ ὑμέτερον
πράττειν ἀεί, ἰδίᾳ ἑκάστῳ προςιόντα, ὥςπερ πατέρα
Xx a a
ἢ ἀδελφὸν πρεσβύτερον, πείθοντα ἐπιμελεῖσθαι ἀρετῆς.
καὶ εἰ μέντοι τι ἀπὸ τούτων ἀπέλαυον καὶ μισθὸν
λαμβάνων ταῦτα παρεκελευόμην, εἶχον ἄν τινα λόγον"
a ΝῊ cies δὴ Ν ἡ ian ε , 3 ᾿
νῦν δὲ ὁρᾶτε δὴ καὶ αὐτοί, ὅτι of κατήγοροι τἄλλα
πάντα ἀναισχύντως οὕτω κατηγοροῦντες τοῦτό γε οὐχ

’ a
οἷοί τε ἐγένοντο ἀπαναισχυντῆσαι, παρασχόμενοι μάρ-
ε τον , Sig ye f x. Εν
τυρα, ὡς ἐγώ ποτέ τινα ἢ ἐπραξάμην μισθὸν ἢ ἤτησα.
\ U Me \ /
ἱκανὸν γάρ, οἶμαι, ἐγὼ παρέχομαι τὸν μάρτυρα, ὡς
2 iad / \
ἀληθῆ λέγω, τὴν πενίαν.
+
XIX. Ἴσως ἂν οὖν δόξειεν ἄτοπον εἶναι, ὅτι δὴ

ῥᾳδίως ἂν ἀποκτείναιτεϊ Commonly ἀποκτείνητε, which is
corrected from Bodl. Ven. b., and others.

τὸν λοιπὸν βίον] Commonly τὸν λοιπὸν χρόνον, which is
changed from Bas. 2. Vat. Ven.b. Vind. 1. 4. 6, Flor. d. gh.
Par. DH ST., and others. Bodl. has χρόνον interlined.

εἶχον ἄν τινα hoyov.] Commonly εἶχεν, which is changed
from Bodl. Ven. Ὁ. Flor. gh. Vind. 6. Par. DST,

ἀναισχύντως οὕτω] Commonly οὕτως ἀναισχύντως, which is
changed from Bodl. Ven. Ὁ. Vind. 1. 4.6. Flor. g. ἢ. Par. DS T.
ἀναισχύντως certainly is the emphatic word.

“ων.

APOLOGY OF SOCRATES. 33

ἐγὼ ἰδίᾳ μὲν ταῦτα ξυμβουλεύω περιιὼν καὶ πολυ-
πραγμονῶ, δημοσίᾳ δὲ οὐ τολμῶ ἀναβαίνων εἰς τὸ
πλῆθος τὸ ὑμέτερον ξυμβουλεύειν τῇ πόλει. Τούτου
δὲ αἴτιόν ἐστιν ὃ ὑμεῖς ἐμοῦ πολλάκις ἀκηκόατε
πολλαχοῦ λέγοντος, ὅτι μοι θεῖόν τι καὶ δαιμόνιον
γίγνεται [φωνή], ὃ δὴ καὶ ἐν τῇ γραφῇ ἐπικωμῳδῶν
Μέλητος ἐγράψατο." ἐμοὶ δὲ τοῦτ᾽ ἐστὶν ἐκ παιδὸς
ἀρξάμενον, φωνή τις γιγνομένη, ἣ ὅταν γένηται, del
ἀποτρέπει με τούτου, ὃ ἂν μέλλω πράττειν, προτρέπει
δὲ οὔποτε. τοῦτ᾽ ἔστιν ὅ μοι ἐναντιοῦται τὰ πολιτικὰ
πράττειν. καὶ παγκάλως γέ μοι δοκεῖ ἐναντιοῦσθαι"
εὖ γὰρ ἴστε, ὦ ἄνδρες ᾿Αθηναῖοι, εἰ ἐγὼ πάλαι
ἐπεχείρησα πράττειν τὰ πολιτικὰ πράγματα, πάλαι
ἂν ἀπολώλη καὶ οὔτ᾽ ἂν ὑμᾶς ὠφελήκη οὐδὲν οὔτ᾽
ἃν ἐμαυτόν." καί μοι μὴ ἄχθεσθε λέγοντι τἀληθῆ:
οὐ γὰρ ἔστιν ὅςτις ἀνθρώπων σωθήσεται οὔτε ὑμῖν
οὔτε ἄλλῳ πλήθει οὐδενὶ γνησίως ἐναντιούμενος καὶ
διακωλύων πολλὰ ἄδικα καὶ παράνομα ἐν τῇ πόλει
γίγνεσθαι, ἀλλ᾽ ἀναγκαῖόν ἐστι τὸν τῷ ὄντι μαχού-

XIX. καὶ πολυπραγμονῶ)] So Bodl. Vind. 1. 4. 6. Flor. g. h.,
and some others; the rest have πολυπραγμονῶν.

γίγνεται (φωνή) 1 This φωνή, although retained by all MSS.,
is nevertheless so needless, that it has been deservedly considered as
a gloss.

παγκάλως γέ μοι] δὲ μοι in the old editions, against almost all
the MSS.

ἀπολώλη---ὠφελήκη} Since this form of the Past Perfect, which
is common in Plato, is here given by Bodl., and appears in a cor-
rection of the last syllable in Ven. b., we have not hesitated to
adopt it instead of the common «πολώλειν and ὠφελήκειν. Com-
pare c. VIII. at the beginning.

τὸν τῷ ὄντι μαχούμενον] τὸν, commonly omitted, is inserted
on the authority of the best MSS.

34 PLATO.
a

μενον ὑπὲρ τοῦ δικαίου, καὶ εἰ μέλλει ὀλίγον χρόνον
σωθήσεσθαι, ἰδιωτεύειν, ἀλλὰ μή δημοσιέύειν.
XX. Μεγάλα δ᾽ ἔγωγε ὑμῖν τεκμήρια παρέξομαι

Ἵ
i
{

τούτων, οὐ λύγους; ἀλλ᾽ ὃ ὑμεῖς τιμᾶτε, ἔργα. ἀκού-

σατε δή μου τὰ ἐμοὶ ξυμβεβηκότα, ἵν᾽ εἰδῆτε, ὅτι οὐδ᾽

ἂν ἑνὶ ὑπεικάθοιμι παρὰ τὸ δίκαιον δείσας θάνατον, ᾿

μὴ ὑπείκων δὲ ἅμα καὶ ἀπολοίμην. ἐρῶ δὲ ὑμῖν!
φορτικά μὲν καὶ δικανικά,, ἀληθῆ δέ. ᾿Εγὼ γάρ, ὦ

ἄνδρες ᾿Αθηναῖοι, ἄλλην μὲν ἀρχὴν οὐδεμίαν πώποτε,
ἦρξα" ἐν τῇ πόλει, ἐβούλευσα δέ' καὶ ἔτυχεν ἡμῶν
φυλὴ ᾿Αντιοχὶς“ πρυτανεύουσα, ὅτε ὑμεῖς τοὺς δέκα
στρατηγοὺς τοὺς οὐκ ἀνελομένους τοὺς ἐκ τῆς ναυμα-᾿
χίας ἐβούλεσθε ἀθρόους κρίνειν, παρανόμως, ὡς ἐν,
τῷ ὑστέρῳ χρόνῳ πᾶσιν ὑμῖν ἔδοξε. τότ᾽ ἐγὼ μόνος

τῶν πρυτάνεων ἠναντιώθην' ὑμῖν μηδὲν ποιεῖν παρὰ

/
τοὺς νόμους, καὶ ἐναντία ἐψηφισάμην: Kal ἑτοίμων

͵
Ι

Μ pI / + oe f a ε 4 5 \@
ὄντων ἐνδεικνύναι με καὶ ἀπάγειν TOV ῥητόρων," Kal ©

XX. ἀκούσατε δή μου τὰ ἐμοὶ ξυμβεβ.1 Commonly ἀκούσατε,
δή μοι τὰ &., which is changed from Bodl. Ven. Ὁ. Flor. ἢ. Ῥαῖ.

DST. A little further on the old editions have ὑπείκοιμε, which
is found only in Flor. 6. Ven. &. On the form adopted by us, see
Meeris. under the word. Ruhnk. ad Tim. p. 87. Hermann ad Cid.
Col. 1019.

ἅμα καὶ ἀπολοίμην. Commonly ἅμα καὶ ἅμ᾽ ἂν ἀπολοίμην.
The MSS. disagree much. The reading which we have adopted
with Bekker is found in Vind. 2.3. Flor. Ὁ. 6. i. Coisl. Angel.
Ven. AZ. Par. EH. and pr. Ven. 6. Par. B. Fischer defends the
common reading in vain.

ἐβούλεσθε] Commonly ἐβουλεύσασθε, which is corrected from
Bodl. Ven. b. Vat. Vind. 1. 4. 6. Flor. d. g.h. Par. DS T.

καὶ ἀπάγειν τῶν p.] Commonly ὑπάγειν, which is corrected
from Bodl. Vat. ἃ. Ὁ. six Vindobb., all the Florentine, and most
others. See note,

APOLOGY OF SOCRATES. 35

δ As δῇ - Ν , Ἂς an , Ν
ὑμῶν κελευόντων καὶ βοώντων, μετὰ τοῦ νόμου καὶ

“ ΜΝ - , a 7 μὴ
τοῦ δικαίου ᾧμην μᾶλλόν με δεῖν διακινδυνεύειν ἢ μεθ᾽

“ /
ὑμῶν γενέσθαι μὴ δίκαια βουλευομένων, φοβηθέντα

A X a

δεσμὸν ἢ θάνατον. καὶ ταῦτα μὲν ἦν ἔτι δημοκρατου-
μένης τῆς πόλεως. ᾿Επειδὴ δὲ ὀλιγαρχία ἐγένετο,
οἱ τριάκοντα αὖ μεταπεμψάμενοί με πέμπτον αὐτὸν"
εἰς τὴν θόλον' προςέταξαν ἀγαγεῖν ἐκ Σαλαμῖνος
Λέοντα τὸν Σαλαμίνιον, tv ἀποθάνοι: οἷα δὴ καὶ
ἄλλοις ἐκεῖνοι πολλοῖς πολλὰ προςέταττον, βουλόμενοι
ὡς πλείστους ἀναπλῆσαι αἰτιῶν." τότε μέντοι ἐγὼ
οὐ λόγῳ, ἀλλ᾽ ἔργῳ αὖ ἐνεδειξάμην, ὅτι ἐμοὶ θανάτου
μὲν μέλει, εἰ μὴ ἀγροικότερον ἦν εἰπεῖν, οὐδ᾽ ὁτιοῦν,

“ Ν Ν 5A > 5 ’ “, / 4
τοῦ δὲ μηδὲν ἄδικον μηδ ἀνόσιον ἐργάζεσθαι, τούτου
ἃς \ ad / l “τὰς \ b) 7 € > Ἂς > “πο
δὲ τὸ πᾶν μέλει. ἐμὲ γὰρ ἐκείνη ἡ ἀρχὴ οὐκ ἐξέ-
; 4 > Ν 3. “ " , 2 /
πληξεν οὕτως ἰσχυρὰ οὖσα, ὥςτε ἄδικόν τι ἐργάσασθαι,
GAN ἐπειδὴ ἐκ τῆς θόλου ἐξήλθομεν, of μὲν τέτταρες
ᾧχοντο εἰς Σαλαμῖνα καὶ ἤγαγον Λέοντα, ἐγὼ δὲ
PX 5 μ ἤγαγ » ἐγ

“Ὺ' 39

φχόμην ἀπιὼν οἴκαδε." καὶ ἴσως ἂν διὰ ταῦτ
3 / >’ Ν ς > Ἂν Ν / ἊΨ \
ἀπέθανον, «i μὴ ἣ ἀρχὴ διὰ ταχέων κατελύθη. Kal
τούτων ὑμῖν ἔσονται πολλοὶ μάρτυρες.

XXI. ἾΑρ᾽ οὖν ἄν με οἴεσθε τοσάδε ἔτη διαγενέσ-
3 > ΄- / Ν / 9 &/ > \
θαι, εἰ ἔπραττον τὰ δημόσια, Kal πράττων ἀξίως ἀνδρὸς
3 ey [ἢ / “ 7 “ ῇ “
ἀγαθοῦ ἐβοήθουν τοῖς δικαίοις καί, ὥςπερ χρή, τοῦτο

᾿ an a >

περὶ πλείστου ἐποιούμην ;* πολλοῦ ye δεῖ, ὦ ἄνδρες

"Ἐπειδὴ δὲ ὀλιγαρχ.] Heind., without necessity, conjectures δὲ
ἡ ὀλιγαρχία.

θανάτου μὲν μέλει] So Bodl. Ven. b. and all the better MSS,
for the common reading μὲν 0. . A little further, Bekker omits ἦν
with Par. E.

XXI. Ap’ οὖν ἄν pe οἴεσθε] ἂν, commonly omitted, is restored
from Bod]. Ven. & b. Coisl. Vat. Vind, 1.3.4.6. Flor. e. g.h.
Par. DS T.

᾿Αθηναῖοι: οὐδὲ γὰρ ἂν ἄλλος ἀνθρώπων οὐδείς. GAN

ἐγὼ διὰ παντὸς τοῦ βίου si aa Te εἴ πού TL ἔπραξα,
τοιοῦτος φανοῦμαι," καὶ ἰδίᾳ 6 αὐτὸς οὗτος οὐδενὶ πώ-

ποτε ξυγχωρήσας οὐδὲν παρὰ τὸ δίκαιον οὔτε ἄλλῳ οὔτε,
τούτων οὐδενί, ods οἱ διαβάλλοντές μέ φασιν ἐμοὺς
μαθητὰς εἶναι. ἐγὼ δὲ διδάσκαλος μὲν οὐδενὸς,
πώποτ᾽ ἐγενόμην: εἰ δέ τις ἐμοῦ λέγοντος καὶ τὰ
ἐμαυτοῦ πράττοντος ἐπιθυμεῖ ἀκούειν, εἴτε νεώτερος
εἴτε πρεσβύτερος, οὐδενὶ πώποτε ἐφθόνησα. οὐδὲ
χρήματα μὲν λαμβάνων" διαλέγομαι, μὴ λαμβάνων

δ᾽ οὔ, ἀλλ᾽ ὁμοίως καὶ πλουσίῳ καὶ πένητι παρέχω

36 PLATO. |
|

3 Ν 5 nf 4, 7 7, ς ,
ἐμαυτὸν ἐρωτᾶν, καὶ ἐάν τις βούληται ἀποκρινόμενος
Rd Ὁ
ἀκούειν ὧν ἂν λέγω. καὶ τούτων ἐγώ, εἴτε τις χρηστὸς
, ᾿ ,ὕ ees / Ν 42 ἄν. Ὁ
γίγνεται εἴτε μή, οὐκ ἂν δικαίως τὴν αἰτίαν ὑπέχοιμι,Ξ.
Φ , ‘
ὧν μήτε ὑπεσχόμην μηδενὶ μηδὲν πώποτε μάθημα μήτε
55. 2 EN ft ae > > ees , ; “ὦ
ἐδίδαξα. εἰ δέ τίς φησι παρ᾽ ἐμοῦ πώποτέ τι μαθεῖν
b> 3 lal δ Υ
ἢ ἀκοῦσαι ἰδίᾳ ὅ τι μὴ καὶ οἱ ἄλλοι πάντες, εὖ ἴστε,
v4

ὅτι οὐκ ἀληθῆ λέγει.
XXII. ᾿Αλλὰ διὰ τί δή ποτε μετ’ ἐμοῦ χαίρουσί

οὺς οἱ διαβάλλοντες] Commonly οὺς δὴ οἱ δ, But δὴ is
omitted in Bod]. Ven.b. Parr. DST. Vind. 1, 4.6. Flor, d, g.
In Ven. Ὁ. Flor. ἢ. and others, od¢ διαβάλλοντες.

ἐπιθυμεῖ ἀκούειν. So Bodl. Coisl. Ven.a. Ὁ. Par. ABCDEST.
six Vindobb. Flor. a. Ὁ. 6. g. ἢ. Zitt. Commonly ἐπιθυμοῖ, which
Bekker has retained. Socrates speaks as referring all those things to
the present time ; whence he proceeds, further on, οὐδὲ λαμβάνων
διαλέγομαι.

ἀκούειν ὧν ἂν λ.1 So Bodl. Vat. Ven.a.b. Vindd. Florr., and
‘most others. Old editions, ἀκούει.

πώποτέ τι μαθεῖν.] Commonly πώποτε ἢ μαθεῖν, which is
corrected from Bodl. Ven. Ὁ. Vat. Vind. 1. 4.6. Flor. d. g. ἢ.
Par. DST.

XXII. ᾿Αλλὰ διὰ τί δή ποτε] Commonly διὰ was wanting,
contrary to the best MSS.

APOLOGY OF SOCRATES. 37

τινες πολὺν χρόνον διατρίβοντες ; ᾿Ακηκόατε, ὦ ἄνδρες
᾿Αθηναῖοι: πᾶσαν ὑμῖν τὴν ἀλήθειαν ἐγὼ εἶπον, ὅτι
ἀκούοντες χαίρουσιν ἐξεταζομένοις τοῖς οἰομένοις μὲν
εἶναι σοφοῖς, οὖσι δ᾽ οὔ: ἔστι γὰρ οὐκ ἀηδές. ἐμοὶ
δὲ τοῦτο, ὡς ἐγώ φημι, προςτέτακται" ὑπὸ τοῦ θεοῦ
πράττειν καὶ ἐκ μαντειῶν καὶ ἐξ ἐνυπνίων καὶ παντὶ
τρόπῳ, ᾧπερ τίς ποτε καὶ ἄλλη θεία μοῖρα ἀνθρώπῳ
καὶ ὁτιοῦν προςέταξε πράττειν. Ταῦτα, ὦ ἄνδρες
᾿Αθηναῖοι, καὶ ἀληθῆ ἐστι καὶ εὐέλεγκτα." εἰ γὰρ
δὴ ἔγωγε τῶν νέων τοὺς μὲν διαφθείρω, τοὺς δὲ
διέφθαρκα, χρῆν δήπου, εἴτε τινὲς αὐτῶν πρεσβύτεροι
γενόμενοι ἔγνωσαν, ὅτι νέοις οὖσιν αὐτοῖς ἐγὼ κακὸν
πώποτέ τι ξυνεβούλευσα, νυνὶ αὐτοὺς ἀναβαίνοντας
ἐμοῦ κατηγορεῖν καὶ τιμωρεῖσθαι: εἰ δὲ μὴ αὐτοὶ
ἤθελον, τῶν οἰκείων τινὰς τῶν ἐκείνων, πατέρας καὶ
ἀδελφοὺς καὶ ἄλλους τοὺς προςφήκοντας, εἴπερ ὑπ᾽
ἐμοῦ τι κακὸν ἐπεπόνθεσαν αὐτῶν οἱ οἰκεῖοι, νῦν
μεμνῆσθαι. πάντως δὲ πάρεισιν αὐτῶν πολλοὶ ἐν-
ταυθοῖ, ods ἐγὼ ὁρῶ, πρῶτον μὲν Κρίτων οὑτοσί,"
ἐμὸς ἡλικιώτης καὶ δημότης, Κριτοβούλου τοῦδε πατήρ'

kai evédeyxra.] So Bodl. Vat. Ven.b. Vind. 1. 4. 6. Flor.
ἃ, δ. ἢ, Parr. DST. Old editions εὐεξέλεγκτα.

ἔγωγε τῶν νέων] So Bodl. Vat. Ven. b. Vind. 1. 4. 6, Flor.
ἃ. g.h. Par. DST. Commonly ἐγὼ τῶν νεωτέρων. Bekker
also has retained νεωτέρων.

ἐμοῦ τι κακὸν ἐπ. Commonly κακόν τι, which is changed
from Bod]. Vat. Ven. Ὁ. Coisl. Vind. 1.3.4.6. Flor. ἃ, 6. g.h.
Par. DST. A little further, old editions, ot αὐτῶν οἰκεῖοι, which
we have also changed from all the best MSS.

viv μεμνῆσθαι.] Commonly καὶ τιμωρεῖσθαι is added, which
does not appear in Vind. 2. 3, Flor. ἃ. Ὁ. 6. 6.1, Zitt. Par, BC EH.
δ. Coisl, Ang. Ven. A.

πολλοὶ ἐνταυθοῖ] Some MSS. incorrectly have ἐνταῦθα.

Ἂ E

]
38 ῬΙΑ͂ΤΟ. |
ἔπειτα Avoavias’ ὁ Σφήττιος, Αἰσχίνου τοῦδε πατήρ
ἔτι ᾿Αντιφῶν ὁ Κηφιστεὺς οὑτοσί, ᾿Επιγενοῦς πατήρ.
ἄλλοι τοίνυν οὗτοιιξ ὧν οἱ ἀδελφοὶ ἐν ταύτῃ τῇ
διατριβῇ γεγόνασι, Νικόστρατος, ὃ Θεοςδοτίδου,
ἀδελφὸς Θεοδότου ---- καὶ 6 μὲν Θεόδοτος τετελεύτηκεν,
ὥςτε οὐκ ἂν ἐκεῖνός γε αὐτοῦ καταδεηθείη —, καὶ
Πάραλος ὅδε, 6 Δημοδόκου, οὗ ἣν Θεάγης ἀδελφός"
ὅδε τε ᾿Αδείμαντος, ὁ ᾿Αρίστωνος, οὗ ἀδελφὸς οὑτοσὶ

ν eae

“
Πλάτων, καὶ Αἰαντόδωρος, οὗ ᾿Απολλόδωρος ὅδε,
ἀδελφός. καὶ ἄλλους πολλοὺς ἐγὼ ἔχω ὑμῖν εἰπεῖν,
ζυ n ny n / ‘
ὧν τινα ἐχρῆν μάλιστα μὲν ἐν τῷ ἑαυτοῦ λόγῳ
παρασχέσθαι Μέλητον μάρτυρα: εἰ δὲ τότε ἐπελάθετο,
i \ 7 ¥
Kal λεγέτω, εἰ τι
cal [ον /
ἔχει τοιοῦτον. ἀλλὰ τούτου πᾶν τοὐναντίον εὑρήσετε,
ὦ ἄνδρες, πάντας ἐμοὶ βοηθεῖν ἑτοίμους τῷ διαφθεί-
ροντι, τῷ κακὰ ἐργαζομένῳ τοὺς οἰκείους αὐτῶν, ὥς
/ \ + 9 Ν 3, Ἂς ς
φασι Μέλητος καὶ “Avuros. αὐτοὶ μὲν γὰρ ot

νῦν παρασχέσθω, ἐγὼ παραχωρῶ,

Se Se Δι

Αἰσχίνου τοῦδε πατήρ.] Commonly τούτου against Ven. b.
Par. DST. Vat. Vind. 1. 4. 6. Florr. d.e. g. ἢ. and Bodl. }

ἔτι᾿Αντιφῶν 6 Kng.] Commonly ἔτι δ᾽ ’Avr., I wonder Bekker —
preserved this against the authority of Bod]. Vat. Ven. b. Vind.
1. 4. 6. Flor.d. g.h. Par. DS.

Νικόστρ. ὃ Osocdoridov] Steph. ὁ Zwridov, which is in Par.
BC. marg. Bodl. Ven. Ὁ. Par. DST. Ven. 1. 6. Flor. g. ἢ. Θεο-
ζωτίδου.

Ode τε ᾿Αδείμαντος]7 Commonly δέ, which is changed from
Bas. 2. Vat. Ven.b. Vind. 4. Flor. a. Par. BC,

Αἰαντόδωρος] Ald. Bas. 1. Steph. Αἰαντίδωρος, against almost
all MSS. A little further on, old editions, οὗ ᾿Απολλόδωρος ὃ
ἀδελφός, which is rejected by all the good MSS.

ἐγὼ ἔχω ὑμῖν εἰπεῖν] Commonly ἔγωγε ἔχω, against the au-
thority of Bodl. Vat. Ven. b. Vind. 1. Flor. ἀ. 5. ἃ, Par. DS T.

“λόγῳ παρασχέσθαι) So Bodl. Coisl. Ven. b. Vind, 1. 4. 6.
Flor. d. g.h. Par. D ST. Commonly παρέχεσθαι.

_—_——

APOLOGY OF SOCRATES. 39

διεφθαρμένοι τάχ᾽ ἂν λόγον ἔχοιεν βοηθοῦντες"; οἱ
δὲ ἀδιάφθαρτοι, πρεσβύτεροι ἤδη ἄνδρες, οἱ τούτων
προφήκοντες," τίνα ἄλλον ἔχουσι λόγον βοηθοῦντες
ἐμοὶ ἀλλ᾽ ἢ τὸν ὀρθόν τε καὶ δίκαιον," ὅτι ξυνίσασι
Μελήτῳ μὲν ψευδομένῳ, ἐμοὶ δὲ ἀληθεύοντι ;

XXIII. Εἶεν δή, ὦ ἄνδρες: & μὲν ἐγὼ ἔχοιμ᾽ ἂν
ἀπολογεῖσθαι, σχεδόν ἐστι ταῦτα καὶ ἄλλα ἴσως
τοιαῦτα. Τάχα δ᾽ ἄν τις ὑμῶν ἀγανακτήσειεν" ἀνα-
μνησθεὶς ἑαυτοῦ, εἰ 6 μὲν ἐλάττω τουτουὶ τοῦ ἀγῶνος
ἀγῶνα ἀγωνιζόμενος" ἐδεήθη τε καὶ ἱκέτευσε τοὺς
δικαστὰς μετὰ πολλῶν δακρύων, παιδία τε αὐτοῦ
ἀναβιβασάμενος, ἵνα ὅ τι μάλιστα ἐλεηθείη, καὶ
ἄλλους τῶν οἰκείων καὶ φίλων πολλούς, ἐγὼ δὲ οὐδὲν
ἄρα τούτων ποιήσω," καὶ ταῦτα κινδυνεύων, ὡς ἂν
δόξαιμι, τὸν ἔσχατον κίνδυνον. τάχ᾽ ἂν οὗν τις ταῦτα
ἐννοήσας αὐθαδέστερον ἃν πρός με σχοίη,“ καὶ ὀργισ-
θεὶς αὐτοῖς τούτοις θεῖτο ἂν per ὀργῆς τὴν ψῆφον.
εἰ δή τις ὑμῶν οὕτως ἔχει, ---- οὐκ ἀξιῶ μὲν γὰρ ἔγωγςε"

ὅτι ξυνίσασι] So with Bas. 2. is read in Bodl. Ven. ἢ. Vat.
Vind. b. Flor. ρ. ἢ. Par.S Τ, and marg. Flor. ἃ. 6. Commonly
ὃν &. which Bekker retained.

ἐμοὶ δὲ ἀληθεύοντι) So Bodl. Vat. Ven.b. Vind. 1. 4. 6,
Flor.g.h. Par. DST. Old editions, ἐμοὶ δὲ ἀληθῆ λέγοντι,
which is a gloss.

XXIII. σχεδόν ἐστι ταῦτα] Commonly σχεδόν ri ἐστι, against
the best MSS.

ἐδεήθη τε καὶ ἱκέτευσε] So Bodl. Vat. Ven. b. Par.
BCDHST. Ang. Vind. 1. 4.6. Flor. g. ἢ, with Bas. 2. Com-
monly dedénrai re x. tx., which is in vain defended by Scheefer,
Demosth. Appar. T. 11. p. 652.

παιδία τε αὐτοῦ] Steph. wrote αὑτοῦ, which is unnecessary in
this narration.

καὶ φίλων πολλούς] Commonly καὶ φίλους πολλούς, against
the best MSS.

40 PLATO.

a n \ :
εἰ δ᾽ οὖν, ἐπιεικῆ ἄν μοι δοκῶ πρὸς τοῦτον λέγειν
3 a 3 ᾿ A
λόγον, ὅτι Ἐμοί, ὦ ἄριστε, εἰσὶ μέν πού τινες καὶ

an - a A «ak / 993
οἰκεῖοι. καὶ yap τοῦτο αὐτὸ τὸ τοῦ Ὁμήρου," οὐδ᾽

ἐγὼ ἀπὸ δρυὸς οὐδ᾽ ἀπὸ πέτρης πέφυκα, ἀλλ᾽ ἐξ
ἀνθρώπων, ὥςτε καὶ οἰκεῖοί μοί εἰσι καὶ υἱεῖς γε, ὦ
ἄνδρες ᾿Αθηναῖοι, τρεῖς, εἷς μὲν μειράκιον ἤδη, δύο δὲ
παιδία. ἀλλ᾽ ὅμως οὐδέν αὐτῶν δεῦρο ἀναβιβασά-
μενος δεήσομαι ὑμῶν ἀποψηφίσασθαι. Τί δὴ οὖν
οὐδὲν τούτων ποιήσω; Οὐκ αὐθαδιζόμενος, ὦ ἄνδρες
᾿Αθηναῖοι, οὐδ᾽ ὑμᾶς ἀτιμάζων: ἀλλ᾽ εἰ μὲν θαῤῥαλέως
ἐγὼ ἔχω πρὸς θάνατον ἢ μή, ἄλλος λόγος, πρὸς
δ᾽ οὖν δόξαν καὶ ἐμοὶ καὶ ὑμῖν καὶ ὅλῃ τῇ πόλει οὔ
μοι δοκεῖ καλὸν εἶναι ἐμὲ τούτων οὐδὲν ποιεῖν καὶ

a 3 a
τηλικόνδε ὄντα Kal τοῦτο τοὔνομα ἔχοντα, εἴτ᾽ οὖν

ἀληθὲς εἴτ᾽ οὖν ψεῦδος: ἀλλ᾽ οὖν δεδογμένον γέ

ἐστι τὸν Σωκράτη διαφέρειν τινὶ τῶν πολλῶν ἀνθρώ-
πων. εἰ οὖν ὑμῶν οἱ δοκοῦντες διαφέρειν εἴτε σοφίᾳ
» 5 / Υ of ς “ > oa 2 Ν
εἴτε ἀνδρείᾳ εἴτε ἄλλῃ ἡτινιοῦν ἀρετῇ τοιοῦτοι ἔσονται,
ἐ t l t
b] \ “Ν » σ“ > bgt / cur
αἰσχρὸν ἂν εἴη" οἵουςπερ ἐγὼ πολλάκις ἑώρακά τινας,
ὅταν κρίνωνται, δοκοῦντας μέν τι εἷναι," θαυμάσια δὲ

πρὸς τοῦτον λέγειν λόγον, ὕτι---Ἴ Commonly πρὸς τοῦτον
λέγειν, λέγων, ὅτι K.7.A. The present reading is supplied by Ven. Ὁ.
from a correction Vind. 4. Flor.a.h. Par. DS Ὁ,

καὶ υἱεῖς ye] ΤῈ is omitted in Bod]. Ven. Ὁ. Par. DST. Vind.
1. 4.6. Flor. d.e. g. ἢ, h. Zitt.

Οὐκ αὐθαδιζόμενος] So Bodl. Vat. Ven. b. Vind. 1. 4. 6.

Flor. a.c.d.g.h. Par. BC DT. Commonly ead aed :

See Phrynich. ed. Lob. p. 66. Thom. M. p. 84 sq.
καὶ ὕλῃ τῇ πόλει] Commonly καὶ ὕλως τῇ πόλει, which is cor-

rected from Bod]. Vat. Ven. Ὁ. Vind. 1. 8. 4. 6., and most others. —

εἴτε ἀνδρείᾳ) Bodl., Florr. seven, Ven. A & Π ἃ. Zitt. Parr.

BCDHS. Ang. ἀνδρίᾳ, but ἀνδρείᾳ is the better reading. See
Matthie Ba Eurip. Here. fur. ν. 469, The metre requires the form
ἀνδρεία in Aristoph. Nubb. v. 510.

APOLOGY OF SOCRATES. 4]

ἐργαζομένους, ὡς δεινόν τι οἰομένους πείσεσθαι, εἰ
Beeearoivrat, ὥςπερ ἀθανάτων ἐσομένων, ἐὰν ὑμεῖς
αὐτοὺς μὴ ἀποκτείνητε" οἷ ἐμοὶ δοκοῦσιν αἰσχύνην τῇ
πόλει περιάπτειν, ὥςτ᾽ ἄν τινα καὶ τῶν ξένων ὑπολα-
βεῖν, ὅτι οἱ διαφέροντες ᾿Αθηναίων εἰς ἀρετήν, οὖς
αὐτοὶ ἑαυτῶν ἔν τε ταῖς ἀρχαῖς καὶ ταῖς ἄλλαις τιμαῖς
προκρίνουσιν, οὗτοι γυναικῶν οὐδὲν διαφέρουσι. ταῦτα
γάρ, ὦ ἄνδρες ᾿Αθηναῖοι, οὔτε ἡμᾶς χρὴ ποιεῖν" τοὺς
δοκοῦντας καὶ ὁτιοῦν εἶναι, οὔτ᾽, ἂν ἡμεῖς ποιῶμεν,
ὑμᾶς ἐπιτρέπειν, ἀλλὰ τοῦτο αὐτὸ ἐνδείκνυσθαι, ὅτι
πολὺ μᾶλλον καταψηφιεῖσθε τοῦ τὰ ἐλεεινὰ ταῦτα
δράματα εἰςάγοντος' καὶ καταγέλαστον τὴν πόλιν
ποιοῦντος ἢ τοῦ ἡσυχίαν ἄγοντος.

XXIV. Χωρὶς δὲ τῆς δόξης," ὦ ἄνδρες, οὐδὲ δίκαιόν
μοι δοκεῖ εἶναι δεῖσθαι τοῦ δικαστοῦ οὐδὲ δεόμενον
ἀποφεύγειν, ἀλλὰ διδάσκειν καὶ πείθειν. οὐ γὰρ ἐπὶ
τούτῳ κάθηται ὃ δικαστής, ἐπὶ τῷ καταχαρίζεσθαι τὰ
δίκαια," GAN ἐπὶ τῷ κρίνειν ταῦτα" καὶ ὀμώμοκεν "“ οὐ
χαριεῖσθαι οἷς ἂν δοκῇ αὐτῷ, ἀλλὰ δικάσειν κατὰ τοὺς

οὔτε ἡμᾶς χρή] So Flor. d. Ven. A & and Coisl. from a
correction, as Forster had conjectured. Commonly ὑμᾶς.

καὶ ὁτιοῦν εἶναι] So Vind. 6. Flor.e. The common reading
was kai ὁπητιοῦν. Heindorf conjectured καὶ ὁπῃοῦν τι. Bekker,
without the authority of MSS., gave καὶ ὁπῃτιοῦν τι εἶναι. See
note.

αὐτὸ ἐνδείκνυσθαι] Commonly ἐνδείκνυσθε, which is in Par.
E. and a very few others.

τὰ ἐλεεινὰ τ. dp.) Astius here, as well as in all other passages,

writes ἐλεινά, against the MSS. We do not even assent to Porson,

Prefat. ad Hecub. p. VII. sq., that this form should be restored in

Attic writers. Compare Lobeck. ad Phrynich. p.87. As from δέω,

δείδω, is formed δεινός, so from ἐλεέω is derived ἐλεεινός, which
the Poets have converted into the trisyllable ἐλεινός.

EO

42 PLATO.

val Ν᾽ ᾿ per.)
νόμους. οὔκουν χρὴ οὔτε ἡμᾶς ἐθίζειν ὑμᾶς ἐπιορκεῖν,
οὔθ᾽ ὑμᾶς ἐθίζεσθαι: οὐδέτεροι γὰρ ἂν ἡμῶν εὐσεβοῖεν.
μὴ οὖν ἀξιοῦτέ" με, ὦ ἄνδρες ᾿Αθηναῖοι, τοιαῦτα
δεῖν πρὸς ὑμᾶς πράττειν, ἃ μήτε ἡγοῦμαι καλὰ εἶναι
μήτε δίκαια μήτε ὅσια, ἄλλως τε πάντως νὴ Δία,
μάλιστα μέντοι καὶ" ἀσεβείας φεύγοντα ὑπὸ Μελήτου
Ὁ δ A. " > 7] ΓΝ \ Ων
τουτουΐ. σαφῶς γὰρ ἄν, εἰ πείθοιμι ὑμᾶς καὶ τῳ
δεῖσθαι βιαζοίμην' ὀμωμοκότας, θεοὺς ἂν διδάσκοιμι
7
μὴ ἡγεῖσθαι ὑμᾶς εἷναι, καὶ ἀτεχνῶς ἀπολογούμενος
β \ 5 “ «ες Ν 3 rd »} Ἂς
κατηγοροίην ἂν ἐμαυτοῦ, ὡς θεοὺς οὐ νομίζω. ἀλλὰ
πολλοῦ ὃ a “ Dy s (Ce / ee A ὃ
εἶ οὕτως ἔχειν: νομίζω τε γάρ, ὦ ἄνδρες
3 “ “ “ a
Αθηναῖοι, ὡς οὐδεὶς τῶν ἐμῶν κατηγόρων, Kal ὑμῖν
ἐπιτρέπω καὶ τῷ θεῷ κρῖναι περὶ ἐμοῦ ὅπῃ μέλλει
ἐμοί τε ἄριστα εἶναι καὶ ὑμῖν.

XXV. Τὸ μὲν μὴ ἀγανακτεῖν," ὦ ἄνδρες ᾿Αθηναῖοι,
ἐπὶ τούτῳ τῷ γεγονότι, ὅτι μου κατεψηφίσασθε, ἄλλα
τέ μοι πολλὰ ξυμβάλλεται, καὶ οὐκ ἀνέλπιστόν μοι
γέγονε" τὸ γεγονὸς τοῦτο, ἀλλὰ πολὺ μᾶλλον θαυμάζω
ἑκατέρων τῶν ψήφων τὸν γεγονότα ἀριθμόν. οὐ γὰρ
ᾧμην ἔγωγε οὕτω παρ᾽ ὀλίγον ἔσεσθαι, ἀλλὰ παρὰ

XXIV. οὔκουν yon] Commonly οὐκοῦν, which is corrected
from Par. DT. Ven. b. Vind. 1. 4. 6.

μάλιστα μέντοι καὶ ao. g.] Commonly ὅσια, μάλιστα πάντως,
νὴ Δία μέντοι καὶ do. φευγ. The MSS. disagree. I have given
what Bekker has collected from them.

σαφῶς γὰρ ἄν] ἂν is added from Bas.2. Bodl. Vat. Ven.a.b.
Vind. 1.2.4.5. 6. Fl. a. Ὁ. g. ἢ. i. and others.

XXV. Τὸ μὲν μὴ ἀγανακτεῖν] So with Bas. 2. Bodl. Coisl.
Ven. Ab. Vat. Vind. 1.4.6. Flor.a.b.c.d.e.h. Zitt. Ang. "
Par. BC DEH. The common reading was Td μὲν οὖν μὴ dy.

APOLOGY OF SOCRATES. 43

πολύ: νῦν δέ, ὡς ἔοικεν, εἰ τρεῖς μόναι μετέπεσον“
n 4
τῶν ψήφων, ἀποπεφεύγη ἄν. Μέλητον μὲν οὖν, ὡς

\ “ a
ἐμοὶ δοκῶ, καὶ viv ἀποπέφευγα, καὶ od μόνον ἀποπέ-
φευγα ἀλλὰ παντὶ δῆλον τοῦτό γε, ὅτι, εἰ μή ἀνέβη
Ἵ “ 3
Ανυτος καὶ Λύκων“ κατηγορήσοντες ἐμοῦ, Kav ὦφλε
χιλίας δραχμάς, οὐ μεταλαβὼν τὸ πέμπτον μέρος τῶν
ψήφων."

XXVI. Τιμᾶται δ᾽ οὖν μοι 6 ἀνὴρ θανάτου. Eiev.
ἐγὼ δὲ δὴ τίνος ὑμῖν ἀντιτιμήσομαι, ὦ ἄνδρες ᾿Αθηναῖ-
οἱ; ἢ δῆλον, ὅτι τῆς ἀξίας ;" τί οὖν ; τί ἄξιός εἰμι

θ aie a σιν θὰ ε: ΄“ / 2 «ε ,
παθεῖν ἢ ἀποτῖσαι," ὅ τι μαθὼν ἐν τῷ βίῳ οὐχ ἡσυχίαν

3 >» 9 7, @ ς rd a
ἦγον, GAN ἀμελήσας ὧνπερ οἱ πολλοί, χρηματισμοῦ
τε καὶ οἰκονομίας καὶ στρατηγιῶν καὶ δημηγοριῶν καὶ
τῶν ἄλλων ἀρχῶν καὶ ξυνωμοσιῶν καὶ στάσεων τῶν ἐν
τῇ πόλει γιγνομένων, ἡγησάμενος ἐμαυτὸν τῷ ὄντι
ἐπιεικέστερον εἶναι ἢ ὥςτε εἰς ταῦτ᾽ ἰόντα σώζεσθαι,
r 00 Ν > > e ΐ IN are / Go vs / 2 “a
ἐνταῦθα μὲν οὐκ ἦα," of ἐλθὼν μήτε ὑμῖν μήτε ἐμαυτῷ
ἔμελλον μηδὲν ὄφελος εἶναι, ἐπὶ δὲ τὸ ἰδίᾳ ἕκαστον
ἰὼν εὐεργετεῖν τὴν μεγίστην εὐεργεσίαν, ὡς ἐγώ φημι,

εἰ τρεῖς μόναι] Bodl. Ven. θ. Vat. Vind. 1. 6, Flor.a.c. g.
h.i. Par. Β CDS with ed. Bas. 2. εἰ τριάκοντα μόναι.

ἀποπεφεύγη ἄν.] Commonly ἀπεπεφεύγειν ἄν. The Attic
form is preserved in Bodl., in which the common termination is inter-
lined. Instances are not rare in Plato of the omission of the augment
of the pluperfect. Compare Rep. 11. 374. B. Gorg. p. 515. E.
Symp. p. 215. E. Matth. §. 165. Fischer. ad Weller. II. p. 317.
Hemsterh. ad Lucian. T. I. p. 308. Further on, the common
reading was ἀλλὰ καὶ παντὶ ὃ. The best MSS. correctly reject
kai. How ἀλλὰ is put after οὐ μόνον without καὶ is shown by
Hermann. ad Viger. p. 837.

XXVI. ἢ δῆλον] Commonly ἢ δῆλον, against the MSS.
ἐνταῦθα piv οὐκ ya} Commonly ἤϊα. Bodl. Ven. b. mua.
Vat. ja. Compare Buttmann. Ausfiihrl. griech, Sprachlehre T. 1, Ὁ,
554 et 558. ed. 1.

44 PLATO.

ἐνταῦθα ἦα, ἐπιχειρῶν ἕκαστον ὑμῶν πείθειν μὴ πρό-

na a a \

τερον μήτε τῶν ἑαυτοῦ μηδενὸς ἐπιμελεῖσθαι, πρὶν

“ 7 ta

ἑαυτοῦ ἐπιμεληθείη, ὅπως ὡς βέλτιστος Kal φρονιμώ-

a na Ν > νυ aA aa

τατος ἔσοιτο, μήτε τῶν τῆς πόλεως, πρὶν αὐτῆς τῆς
a 41: Ὁ. ,

πόλεως: τῶν τε ἄλλων οὕτω κατὰ τὸν αὐτὸν τρόπονϑ

a a a ” a

ἐπιμελεῖσθαι. τί οὖν εἰμι ἄξιος παθεῖν τοιοῦτος ὧν ;
a n Ἄς b)

ἀγαθόν τι, ὦ ἄνδρες ᾿Αθηναῖοι, εἰ δεῖ ye κατὰ τὴν ἀξίαν
“ - n Ν “

τῇ ἀληθείᾳ τιμᾶσθαι: καὶ ταῦτά γε ἀγαθὸν τοιοῦτον,
δ. εν ,

& τι ἂν πρέποι ἐμοί. τί οὖν πρέπει ἀνδρὶ πένητι

\ 9. €
εὐεργέτῃ," δεομένῳ ἄγειν σχολὴν ἐπὶ τῇ ὑμετέρᾳ
a 3
παρακελεύσει; οὐκ ἔσθ᾽ ὅ τι μᾶλλον, ὦ ἄνδρες
᾿Αθηναῖοι, πρέπει οὕτως, ws' τὸν τοιοῦτον ἄνδρα ἐν
a k , a ee « lal

πρυτανείῳ σιτεῖσθαι," πολύ ye μᾶλλον ἢ εἴ τις ὑμῶν

x‘ / δ ’ὔ’ 4 > 4

ἵππῳ ἢ ξυνωρίδι ἢ ζεύγει νενίκηκεν ᾿Ολυμπιάσιν. ὃ

XN XN eon “ 3 rf ὃ “ φ ) Ἔα δὲ

μὲν γὰρ ὑμᾶς ποιεῖ εὐδαίμονας δοκεῖν εἶναι, ἐγὼ δὲ

εἶναι" καὶ ὁ μὲν τροφῆς οὐδὲν δεῖται, ἐγὼ δὲ δέομαι.

> bo “ Ἂς Ν / o “δῇ a ‘

εἰ οὖν δεῖ με κατὰ τὸ δίκαιον τῆς ἀξίας τιμᾶσθαι,

τούτου τιμῶμαι, ἐν πρυτανείῳ σιτήσεως.

ΧΧΥΤΙ. Ἴσως οὖν ὑμῖν καὶ ταυτὶ λέγων παραπλησί-
ὡς δοκῶ λέγειν ὥςπερ περὶ τοῦ οἴκτου καὶ τῆς ἀντι-
βολήσεως," ἀπαυθαδιζόμενος" τὸ δὲ οὐκ ἔστιν, ὦ ἄνδρες
3 a na lad
Αθηναῖοι, τοιοῦτον, ἀλλὰ τοιόνδε μᾶλλον. πέπεισμαι
ἐγὼ ἑκὼν εἶναι" μηδένα ἀδικεῖν ἀνθρώπων, ἀλλὰ ὑμᾶς
τοῦτο οὐ πείθω: ὀλίγον γὰρ χρόνον ἀλλήλοις διειλέγ-

εἰ δεῖ ye κατὰ τ. d.] So Coisl. Vind. 3. Flor. b. Commonly εἰ
δή γε. In many MSS. is found εἰ δέ ye. Further on, for τιμᾶσθαι,
which is also restored from Coisl. the old editions give τιμᾶσθε..

τιμῶμαι, ἐν πρυτ. σιτήσεως. Commonly τιμῶμαι, τῆς ἐν Τρ.
σιτήσεως. ‘The article is omitted in Bodl. Wat. Coisl. Ven. Aa. b.
Ang. Par. CEH. Vind. 1.2. 4.5.6. Flor.a. b. c. d. g.h. Zitt.
Further on, the old editions again have ἀπαυθαδιαζόμενος, which
is changed from many MSS. :

APOLOGY OF SOCRATES. 45

μεθα"" ἐπεί, ὡς ἐγῴμαι, εἰ ἣν ὑμῖν νόμος, ὥςπερ καὶ
ἄλλοις ἀνθρώποις, περὶ θανάτου μὴ μίαν ἡμέραν μόνον
κρίνειν, ἀλλὰ πολλάς, ἐπείσθητε ἄν: νῦν δ᾽ οὐ ῥάδιον
ἐν χρόνῳ ὀλίγῳ μεγάλας διαβολὰς ἀπολύεσθαι. πε-
πεισμένος δὴ ἐγὼ μηδένα ἀδικεῖν πολλοῦ δέω ἐμαυτόν
γε ἀδικήσειν καὶ κατ᾽ ἐμαυτοῦ ἐρεῖν αὐτός, ὡς ἄξιός
εἰμί του κακοῦ" καὶ τιμήσεσθαι τοιούτου τινὸς ἐμαυτῷ.
τί δείσας; ἢ μὴ πάθω" τοῦτο, οὗ Μέλητός μοι τιμᾶται,
ὅ φημι οὐκ εἰδέναι οὔτ᾽ εἰ ἀγαθὸν οὔτ᾽ εἰ κακόν ἐστιν ;
ἀντὶ τούτου δὴ ἕλωμαι ὧν εὖ οἷδ᾽ ὅτι κακῶν ὄντων, ἷ
τούτου τιμησάμενος ; πότερον δεσμοῦ; καὶ τί με δεῖ
Civ ἐν δεσμωτηρίῳ, δουλεύοντα τῇ ἀεὶ καθισταμένῃ
ἀρχῇ, τοῖς Evdexa;® ἀλλὰ χρημάτων, καὶ δεδέσθαι
ἕως ἂν ἐκτίσω ;" ἀλλὰ ταὐτόν μοί ἐστιν, ὅπερ νῦν δὴ
ἔλεγον" οὐ γὰρ ἔστι μοι χρήματα, ὅπόθεν ἐκτίσω.
᾿Αλλὰ δὴ φυγῆς τιμήσομαι ; ἴσως γὰρ ἄν μοι τούτου
τιμήσαιτε. πολλὴ μέντ᾽ ἄν με φιλοψυχία ἔχοι, ὦ
ἄνδρες ᾿Αθηναῖοι, εἰ οὕτως ἀλόγιστός εἰμι, ὥςτε μὴ
δύνασθαι λογίζεσθαι, ὅτι ὑμεῖς μὲν ὄντες πολῖταί

XXVIL. ὥσπερ καὶ ἄλλοις] Commonly ὕσπερ, against all the
MSS.

μίαν ἡμέραν μόνον] Commonly μίαν μόνον ἡμέρ.» which is
changed from Bodl. Vat. ἃ. Ὁ. Vindobb., the Florentine, and most
others. Bekker from Par. D S. has given μίαν ἡμέραν μόνην.

πεπεισμένος δὴ ἐγὼ] So Bodl. Vat. Ven.b. Vind. 1.6. Flor.
d.g.h. Par. DS. Commonly πεπεισμένος δ᾽ ἐγώ.

ἄξιός εἰμί του κακοῦ] The Μ55, τοῦ κ- See note.

τί δείσας; ἦ μή π.] The MSS. τί δείσας, ἢ μὴ πάθω. See note.

ἕλωμαι ὧν εὖ οἵδ᾽ bre] Commonly ἕλωμαί τι ὧν κατ. A. But
τι is omitted in Bod]. Vat. Ven. a.b., six Vindobb., Flor. ἃ. b. c. d.
e.g.i. Par. BCDHS. Ang. Zitt., and, indeed, appears to have
been inserted by grammarians.

ὕπερ νῦν δὴ ἔλεγον] Commonly δὴ νῦν, against the MSS.
Further on, Bodl. φ. τιμήσωμαι.

46 PLATO.

μου οὐχ οἷοί τε ἐγένεσθε ἐνεγκεῖν τὰς ἐμὰς διατρι
βὰς καὶ τοὺς λόγους, GAN ὑμῖν βαρύτεραι yeyovac
καὶ ἐπιφθονώτεραι, ὥςτε ζητεῖτε αὐτῶν νυνὶ ἀπαλ-
λαγῆναι: ἄλλοι δὲ ἄρα" αὐτὰς οἴσουσι ῥᾳδίως. πολλοῦ
γε δεῖ, ὦ ἄνδρες ᾿Αθηναῖοι. καλὸς οὖν ἄν μοι ὃ βίος
εἴη ἐξελθόντι τηλικῷδε ἀνθρώπῳ ἄλλην ἐξ ἄλλης
πόλιν πόλεως ἀμειβομένῳ καὶ ἐξελαυνομένῳ ζῆν. ε
γὰρ old ὅτι, ὅποι ἂν ἔλθω, λέγοντος ἐμοῦ ἀκροάσον-
ται of νέοι ὥςπερ ἐνθάδε. Kav μὲν τούτους ἀπε-
Aavvw,™ οὗτοι ἐμὲ αὐτοὶ ἐξελῶσι, πείθοντες τοὺς
πρεσβυτέρους: ἐὰν δὲ μὴ ἀπελαύνω, οἱ τούτων πατέρες
τε καὶ οἰκξῖοι δι’ αὐτοὺς τούτους.

XXVIII. Ἴσως οὖν ἄν τις εἴποι, Σιγῶν δὲ καὶ
ἡσυχίαν ἄγων, ὦ Σώκρατες, οὐχ οἷός T ἔσει ἡμῖν
ἐξελθὼν Cv; Τουτὶ δή ἐστι πάντων χαλεπώτατον
πεῖσαί τινας ὑμῶν. ἐάν τε γὰρ λέγω, ὅτι τῷ θεῷ
ἀπειθεῖν τοῦτ᾽ ἐστὶ καὶ διὰ τοῦτ᾽ ἀδύνατον ἡσυχία!
ἄγειν, οὐ πείσεσθέ μοι ὡς εἰρωνευομένῳ: «ἐάν τ' αὖ

ς9.

λέγω, ὅτι καὶ τυγχάνει μέγιστον ἀγαθὸν dv® ἀνθρώπῳ
τοῦτο, ἑκάστης ἡμέρας περὶ ἀρετῆς τοὺς λόγους ποι-
εἶσθαι καὶ τῶν ἄλλων, περὶ ὧν ὑμεῖς ἐμοῦ ἀκούετε,
διαλεγομένου καὶ ἐμαυτὸν καὶ ἄλλους ἐξετάζοντος, 6
δὲ ἀνεξέταστος βίος οὐ βιωτὸς ἀνθρώπῳ," ταῦτα δὲ

!
'

ὅποι ἂν ἔλθω] Commonly ὕπη, against the best MSS.

XXVIII. Σιγῶν δὲ] Commonly re, which is corrected from Bod].
Ven. b. Vat. Vind. 1. 6. Flor. d. g.h. Par. DS.

ἐάν τ᾽ ab λέγω] So Bodl. Ven.b. Vat. Vind. 1.6. Flor.d.g.h.
Par. DST. The common reading was ἐάν τ᾽ αὖθις. Many MSS.
with Bas. 2. have ἐάν ταῦτα X.

μέγιστον ἀγαθὸν ὃν] Ὃν has been lately added from Bodl. Vat,
Ven. b. Vind. 1. 4.6. Flor.d. g.h. Par. DS T.

ἐμοῦ axovere.] Commonly ἠκούετε, which is changed from Bodl.,
and most others.

APOLOGY OF SOCRATES. 47

ἔτι ἧττον πείσεσθέ μοι λέγοντι. τὰ δὲ ἔχει μὲν
οὕτως, ὡς ἐγώ φημι, ὦ ἄνδρες, πείθειν δὲ οὐ ῥάδιον.
Καὶ ἐγὼ ἅμ᾽ οὐκ εἴθισμαι ἐμαυτὸν ἀξιοῦν κακοῦ
οὐδενός. εἰ μὲν γὰρ ἦν μοι χρήματα, ἐτιμησάμην ἂν
χρημάτων ὅσα ἔμελλον ἐκτίσειν: οὐδὲν γὰρ ἂν ἐβλά-
βην: νῦν δέ --- οὐ γὰρ ἔστιν," εἰ μὴ ἄρα ὅσον ἂν ἐγὼ
δυναίμην ἐκτῖσαι, τοσούτου βούλεσθέ μοι τιμῆσαι.
ἴσως δ᾽ ἂν δυναίμην ἐκτῖσαι ὑμῖν μνᾶν ἀργυρίου"
τοσούτου οὗν τιμῶμαι. Πλάτων δὲ ὅδε, ὦ ἄνδρες
᾿Αθηναῖοι, καὶ Κρίτων καὶ Κριτόβουλος καὶ ᾿Απολ-
λόδωρος κελεύουσί με τριάκοντα μνῶν τιμήσασθαι,
αὑτοὶ δ᾽ ἐγγυᾶσθαι" τιμῶμαι οὖν τοσούτου" ἐγγυηταὶ
δ᾽ ὑμῖν ἔσονται τοῦ ἀργυρίου οὗτοι ἀξιόχρεῳ.

XXIX. Οὐ πολλοῦ γ᾽ ἕνεκα χρόνου, ὦ ἄνδρες
> nan n
Αθηναῖοι, ὄνομα ἕξετε καὶ αἰτίαν ὑπὸ τῶν βουλομένων
Ν n
τὴν πόλιν λοιδορεῖν, ὡς Σωκράτη ἀπεκτόνατε, ἄνδρα

, 3 >

σοφόν: φήσουσι yap δή με σοφὸν εἶναι, εἰ καὶ μὴ εἰμί,
e ’ co δι 5 / > Be)
of βουλόμενοι ὑμῖν ὀνειδίζειν. εἰ οὖν περιεμείνατε
ὀλίγον χρόνον, ἀπὸ τοῦ αὐτομάτου ἂν ὑμῖν τοῦτο

οὐ pddtov] Commonly ῥᾷάδια, which is changed from Bodl. Vat.
Ven. b. Vind. 1. 4.6. Flor. g.h. Par. DST.

XXIX. ἀπεκτόνατε] So Bodl. Ven. Ὁ. Vat. Vind. 1. 4. 6.
Flor. a. c. d. g-h. Par. D. The common reading was ἀπεκτονή-
κατε, on which form, see Bast. Epist. Crit. p. 242. ed. Lips.

εἰ οὖν περιεμ.] Commonly γοῦν, which is corrected from Bodl.
Ven. Ὁ. Vat. Vind. 1. 4. 6. Flor.d. g.h. Par. DST. Bekker re-
tained the common reading.

ὑμῖν τοῦτο ἐγένετο] Commonly, the words ἐμὲ τεθνάναι δή,
are added, which gloss is correctly omitted in Bodl, Vat. Ven. b.
Vind. 1. 4. 6. Par. DST., and the Florentine MSS,

48 PLATO.

a \ ε 4 5.) wy
ἐγένετο" ὁρᾶτε yap δὴ τὴν ἡλικίαν, OTL πόῤῥω ἢ
A / a
ἐστὶ τοῦ Blov,° θανάτου δὲ ἐγγύς. λέγω δὲ τοῦτο oO
πρὸς πάντας ὑμᾶς, ἀλλὰ πρὸς τοὺς ἐμοῦ καταψηφισ
/ / / Ν Ν / \ x. > ΑΝ
αμένους θάνατον. λέγω δὲ καὶ τόδε πρὸς τοὺς αὑτοῦ
τούτους. Ἴσως με οἴεσθέ, ὦ ἄνδρες, ἀπορίᾳ λόγων
ΓῚ nr ν “
ἑαλωκέναι τοιούτων, οἷς ἂν ὑμᾶς ἔπεισα, εἰ ῴμην δεῖν
ἅπαντα ποιεῖν καὶ λέγειν, ὥςτε ἀποφυγεῖν τὴν δίκην.
πολλοῦ γε δεῖ. ἀλλ᾽ ἀπορίᾳ μὲν ἑάλωκα, οὐ μέντοι
λόγων, ἀλλὰ τόλμης καὶ ἀναισχυντίας καὶ τοῦ ἐθέλειν
λέγειν πρὸς ὑμᾶς τοιαῦτα, of av ὑμῖν μὲν ἥδιστ᾽ ἦν
2 VA “ 4 / A 3 7 Υ̓
ἀκούειν, θρηνοῦντός τέ μου καὶ ὀδυρομένου καὶ ἄλλα
a : Ν 7, Ν Ἐν 2 re γι δ Ν
ποιοῦντος καὶ λέγοντος πολλὰ καὶ ἀνάξια ἐμοῦ, ὡς ἐγώ
φημι: οἷα δὴ καὶ εἴθισθε ὑμεῖς τῶν ἄλλων ἀκούειν,
3 > + 9 ΦΥ͂ an e an , 6
ἀλλ᾽ οὔτε τότε φήθην δεῖν ἕνεκα τοῦ κινδύνου πρᾶξαι
οὐδὲν ἀνελεύθερον, οὔτε νῦν μοι μεταμέλει οὕτως
ἀπολογησαμένῳ, ἀλλὰ πολὺ μᾶλλον αἱροῦμαι ὧδε
3 oY ἀ θ Ἃ 3 ί nA e yy “
ἀπολογησάμενος τεθνάναι ἢ ἐκείνως ζῆν" οὔτε γὰρ
ἐν δίκῃ οὔτ᾽ ἐν πολέμῳ οὔτ᾽ ἐμὲ οὔτ᾽ ἄλλον οὐδένα
δεῖ τοῦτο μηχανᾶσθαι, ὅπως ἀποφεύξεται πᾶν ποιῶν
f a a
θάνατον. καὶ yap ἐν ταῖς μάχαις πολλάκις δῆλον
γίγνεται, ὅτι τό γε ἀποθανεῖν ἄν τις ἐκφύγοι καὶ ὅπλα

—————_ τυν

τὴν ἡλικίαν] Commonly, but most erroneously, ὁρᾶτε γὰρ δὴ
εἰς τὴν ἡλικίαν, which is corrected from Bodl. Vat. Ven. b. Vind.
1, 4.6. Flor.d.h. Par. DST.

Kai τοῦ ἐθέλειν X.] Commonly καὶ τοῦ μὴ 30. A. which Bekker
retained. My») is omitted in Bodl. Ven. b. Wat. Vind. 1. 4. 6.
Flor. d.g.h. Par. DS T.

θρηνοῦντός τέ pov] Commonly θρηνοῦντός pov., which is
changed from the best MSS, Bekker wrote τ᾽ ἐμοῦ.

ἀποθανεῖν ἄν τις ἐκφύγοι] Commonly ἀπ. ῥᾷον ἄν τις ἐκφ.
ῥᾷον is omitted in Ven. b. Vind. 8, 6. Flor. ἃ. Ὁ. ὁ. 8. « hak
Coisl. Ang. Par. BCDEHST. Yet it is preserved in Bodl.
which has ῥᾶιον, Further on, for the common reading τραπεὶς, we

APOLOGY OF SOCRATES. 49

ἀφεὶς καὶ ἐφ᾽ ἱκετείαν τραπόμενος τῶν διωκόντων" καὶ
ἄλλαι μηχαναὶ πολλαί εἰσιν ἐν ἑκάστοις τοῖς κινδύνοις,
ὥςτε διαφεύγειν θάνατον, ἐάν τις τολμᾷ πᾶν ποιεῖν
καὶ λέγειν. ἀλλὰ μὴ οὐ τοῦτ᾽ ἦ χαλεπόν, ὦ ἄνδρες,
θάνατον ἐκφυγεῖν," ἀλλὰ πολὺ χαλεπώτερον πονηρίαν"
θᾶττον γὰρ θανάτου θεῖ. καὶ νῦν ἐγὼ μὲν ἅτε βραδὺς
ὧν καὶ πρεσβύτης" ὑπὸ τοῦ βραδυτέρου ἑάλων, οἱ δ᾽
ἐμοὶ κατήγοροι ἅτε δεινοὶ καὶ ὀξεῖς ὄντες ὑπὸ τοῦ
θάττονος, τῆς κακίας. καὶ νῦν ἐγὼ μὲν ἄπειμι ὑφ᾽
ὑμῶν θανάτου δίκην ὄφλων,' οὗτοι δ᾽ ὑπὸ τῆς ἀληθείας
ὠφληκότες μοχθηρίαν καὶ ἀδικίαν. καὶ ἔγωγε τῷ
τιμήματι ἐμμένω, καὶ οὗτοι. Ταῦτα μὲν οὖν που
ἴσως οὕτω καὶ ἔδει σχεῖν, καὶ οἶμαι αὐτὰ μετρίως
ἔχειν. ;

XXX. Τὸ δὲ δὴ μετὰ τοῦτο ἐπιθυμῶ ὑμῖν χρησμῳ-
δῆσαι, ὦ καταψηφισάμενοί μου: καὶ γάρ εἶμι ἤδη
ἐνταῦθα, ἐν ᾧ μάλιστ᾽ ἄνθρωποι χρησμῳδοῦσιν, ὅταν
“μέλλωσιν ἀποθανεῖσθαι. φημὶ γάρ, ὦ ἄνδρες, ot ἐμὲ
ἀπεκτόνατε, τιμωρίαν ὑμῖν ἥξειν εὐθὺς μετὰ τὸν ἐμὸν

have substituted τραπόμενος from Bodl. Coisl. Vat. Ven.b. Vind.
3. 4.6. Flor. ἀ. 6. ἢ. Par. DS T., and others.

μηχαναὶ πολλαί] So the best MSS. for the common reading
πολλαὶ μηχαναί.

οἱ δ᾽ ἐμοὶ κατήγοροι] So Bodl. Vat. Ven. Ὁ. Vind. 1. 6. Flor.
ἃ, ρ. ἢ, Par. DST. Commonly οἱ δέ pov κ.

καὶ νῦν ἐγὼ ἄπ. So Bodl. Vat. Ven.b. Vind. 1.6. Flor.
d.g.h. Par DST. Old editions, καὶ νῦν δὴ ἐγώ. Further on,
the common reading was ἀφ᾽ ὑμῶν, which is changed from Basil. 2.
and Vat. Vind. 1.4.6. Flor.a.c.d.g.h. Par. CD. and from
(an alteration) in B. Ven. b. (from a correction.)

kai ἔγωγε τῷ τιμήματι) Bekker gives as a correction καὶ ἐγώ τε
7. T., against all the MSS. So Ficinus’s translation: atque ego
quidem poenz acquiesco, et isti.

XXX. ἐμὲ ἀπεκτόνατε] So Bodl. Ven. Ὁ. Vind. 1. 6. Flor,

F

50 PLATO.

θάνατον πολὺ χαλεπωτέραν νὴ Δί᾽ ἣ οἵαν ἐμὲ ἀπεκτό
νατε." νῦν γὰρ τοῦτο εἴργασθε οἰόμενοι ἀπαλλάξ.
εσθαι τοῦ διδόναι ἔλεγχον τοῦ βίου. τὸ δὲ ὑμῖν πολ
ἐναντίον ἀποβήσεται, ὡς ἐγώ φημι. πλείους ἔσονται
ὑμᾶς οἱ ἐλέγχοντες, οὺς νῦν ἐγὼ κατεῖχον, ὑ
οὐκ ἠσθάνεσθε: καὶ χαλεπώτεροι" ἔσονται ὅσῳ νεώ-
τεροί εἰσι, καὶ ὑμεῖς μᾶλλον ἀγανακτήσετε. εἰ γὰ
οἴεσθε ἀποκτείνοντες ἀνθρώπους ἐπισχήσειν τοῦ ὀνειδί:
Cew τινὰ ὑμῖν, ὅτι οὐκ ὀρθῶς ζῆτε, οὐκ ὀρθῶς διανοεῖ-
ode: οὐ γάρ ἐσθ᾽ αὕτη ἡ ἀπαλλαγὴ οὔτε πάνυ δυνατὴ οὔτε
καλή, ἀλλ᾽ ἐκείνη καὶ καλλίστη καὶ ῥάστη, μὴ τοὺς
ἄλλους κολούειν, ἀλλ’ ἑαυτὸν παρασκευάζειν, ὅπως
ἔσται ὡς βέλτιστος. Ταῦτα μὲν οὖν ὑμῖν τοῖς κατα-
ψηφισαμένοις μαντευσάμενος ἀπαλλάττομαι.

ΧΧΧΙ. Τοῖς δὲ ἀποψηφισαμένοις ἡδέως ἂν δια-
λεχθείην ὑπὲρ τοῦ γεγονότος τουτουὶ πράγματος, ἐν
ᾧ οἱ ἄρχοντες ἀσχολίαν ἄγουσι καὶ οὔπω ἔρχομαι of

t

i 4
g.h. Par. DST. The common reading is bad, εἴ we ἀποκτενεῖτε.
The sense is: ye who have condemned me to death,

ἢ οἵαν ἐμὲ ἀπεκτόνατε] Commonly ἀπεκτείνατε. The perfect
tense, which is necessary for the sense, is supplied by Bodl. Vat. —
Ven. b. Vind. 1. 4. 6., and many others.

οἴεσθε ἀποκτείνοντες] Steph. ἀποκτείναντες, without the au-
thority of MSS.

οὐκ ὀρθῶς διανοεῖσθε] Commonly οὐ καλῶς 6., which I have
not hesitated to change from Bod]. Coisl. Vat. Ven.b. Vind. 1. 4. 6.
Flor. ἃ. ὁ. d.g.h. Par. BCDHST. Ang. The repetition of dp-
θῶς makes the sentence more emphatic. Bekker retained the com-
mon reading. |

οὐ γάρ ἐσθ' αὕτη] Commonly οὔτε, which is corrected from
Bod]. Vat. Ven. Ὁ. Vind. 1. 4. 6. Flor. a. g.h. Par. DST. and
an alteration in B.

ἑαυτὸν mapack.] Commonly αὐτόν, which is corrected from the
best MSS.

APOLOGY OF SOCRATES. 51

ἐλθόντα με δεῖ τεθνάναι. ἀλλά μοι, ὦ ἄνδρες, Tapa-
μείνατε τοσοῦτον χρόνον: οὐδὲν γὰρ κωλύει διαμυθο-
λογῆσαι πρὸς ἀλλήλους, ἕως ἔξεστιν. ὑμῖν γὰρ ὡς
φίλοις οὖσιν ἐπιδεῖξαι ἐθέλω τὸ νυνί μοι ξυμβεβηκὸς
τί ποτε νοεῖ. ᾿Ἐμοὶ γάρ, ὦ ἄνδρες δικασταί ---- ὑμᾶς
γὰρ δικαστὰς καλῶν ὀρθῶς ἂν καλοίην ---- θαυμάσιόν τι

γέγονεν. ἡἣ γὰρ ciwOvid μοι μαντικὴ ἡ τοῦ δαιμονίου “

ἐν μὲν τῷ πρόσθεν χρόνῳ παντὶ πάνυ πυκνὴ ἀεὶ ἦν

| \ ! \ ἣν ἐν 3 ft ¥ 7 Ν
Καὶ TAVY ἐπὶ σμίικροις εναντιουμενῆ, εἰ τι μέλλοιμι μη

ὀρθῶς πράξειν: νυνὶ δὲ ξυμβέβηκέ μοι, ἅπερ ὁρᾶτε καὶ
αὐτοί, ταυτί, ἅ γε δὴ οἰηθείη ἄν τις καὶ νομίζεται"
lal Ly 2 Ν Ν » 5 ’ ef

ἔσχατα κακῶν εἶναι. ἐμοὶ δὲ οὔτε ἐξιόντι ἕωθεν

Γι 5 , Ν n n n yf ε ,ὔ
οἴκοθεν ἠναντιώθη τὸ τοῦ θεοῦ σημεῖον, οὔτε ἡνίκα
> J έ J ca) es ΜΝ, ἢ \ / ΨΈ ΣΝ 3 σν
ἀνέβαινον ἐνταυθοῖ ἐπὶ τὸ δικαστήριον, οὔτ᾽ ἐν τῷ
λόγῳ οὐδαμοῦ μέλλοντί τι ἐρεῖν: καί τοι ἐν ἄλλοις
Fm a ΠΝ a
λόγοις πολλαχοῦ δή με ἐπέσχε λέγοντα μεταξύ. νῦν
δὲ οὐδαμοῦ περὶ αὐτὴν τὴν πρᾶξιν οὔτ᾽ ἐν ἔργῳ οὐδενὶ

«
> a) 7 > 7 ᾽ὔ > » “" €
οὔτ᾽ ἐν λόγῳ ἠναντίωταί μοι. τί οὖν αἴτιον εἶναι ὑπο-
/
λαμβάνω ;
ξυμβεβηκὸς τοῦτο ἀγαθὸν γεγονέναι, καὶ οὐκ ἔσθ᾽
ε a > na ς ΄“ +7 \
ὅπως ἡμεῖς ὀρθῶς ὑπολαμβάνομεν, ὅσοι οἰόμεθα κακὸν
7 /

εἶναι TO τεθνάναι. μέγα μοι τεκμήριον τούτου γέγονεν᾽

ΕΟ Ὁ en p Bet a tA / Ν
ἐγὼ ὑμῖν ἐρῶ: κινδυνεύει γὰρ μοι τὸ

ΧΧΧΙ, τί ποτε νοεῖ] Commonly τί ποτ᾽ ἐννοεῖ, against the
usage of the language, and the authority of all the best MSS.

οὐδαμοῦ μέλλοντί τι ἐρεῖν] Commonly οὔτε ἐν τῷ λόγῳ οὐ-
devi, μέλλοντί τι ἐρεῖν, which we have corrected from Bas. 2. Bod.
Vat. Ven. b. Vind. 1. 4. 6., and most others.

περὶ αὐτὴν τὴν mp.) So Bodl, Ven. b. Vat. Vind. 1. 4. 6.
Flor. d. g. ἢ. DST., which appears also to be the true reading from
the preceding ἐμοὶ δὲ οὔτε ἐξ. κι τ. Χ. Old editions, περὶ ταύτην τ.
πρ., which Bekker has retained. Further on, instead of the common
reading ἠναντιώθη we have restored ἠναντίωται, from the same
MSS.

τεκμήριον τούτου] Commonly τοῦτο, which is changed from

Bodl. Vat. Ven. b. Vind. 4. Flor. d. g. Par. DST.

52 PLATO.

a
οὐ yap ἔσθ᾽ ὅπως οὐκ ἠναντιώθη ἄν μοι TO
a Ν
σημεῖον, εἰ μή τι ἔμελλον ἐγὼ ἀγαθὸν πράξειν.
XXXII. Ἐννοήσωμεν δὲ καὶ τῇδε," ὡς
ἐλπίς ἐστιν ἀγαθὸν αὐτὸ εἶναι. Δυοῖν γὰρ θᾶἄτερόϊι
ων ᾽
ἐστι τὸ τεθνάναι’ ἢ γὰρ οἷον μηδὲν εἶναι" μηδ᾽ αἴσθη-
n x
ow μηδεμίαν μηδενὸς ἔχειν τὸν τεθνεῶτα, ἢ κατὰ τὰ
λεγόμενα μεταβολή τις τυγχάνει οὖσα καὶ μετοίκησιξἤ
τῇ ψυχῇ" τοῦ τόπου ἐνθένδε εἰς ἄλλον τόπον. καὶ
εἴτε δὴ μηδεμία“ αἴσθησίς ἐστιν, ἀλλ᾽ οἷον ὕπνος,
ἐπειδάν τις καθεύδων μηδ᾽ ὄναρ μηδὲν ὁρᾷ, θαυμάσιον
κέρδος ἂν εἴη ὁ θάνατος. ἐγὼ yap ἂν οἶμαι," εἴ rive
> / / 4 % fr 4 “ /
ἐκλεξάμενον δέοι ταύτην τὴν νύκτα, ἐν ἣ οὕτω κατέ
δαρθεν, ὥςτε μηδ᾽ ὄναρ ἰδεῖν, καὶ τὰς ἄλλας νύκτας TE
καὶ ἡμέρας τὰς τοῦ βίου τοῦ ἑαυτοῦ ἀντιπαραθέντα
Le. \ / / “
ταύτῃ τῇ νυκτὶ δέοι σκεψάμενον εἰπεῖν, πόσας ἄμεινον
Δ᾽ ue ς / \ / 7, “ , ἢ -
καὶ ἥδιον ἡμέρας Kal νύκτας ταύτης THs νυκτὸς βεβίω-
κεν ἐν τῷ ἑαυτοῦ βίῳ, οἶμαι ἂν μὴ ὅτι ἰδιώτην τινά,
t ἘΦ Τη 3
/ n .
ἀλλὰ τὸν μέγαν βασιλέα εὐαριθμήτους ἂν εὑρεῖν αὐτὸν
, g \ eee cof So ose a
TavTas® πρὸς τὰς ἄλλας ἡμέρας Kal νύκτας. εἶ οὖν
a « “ἢ γι κ5 " , ———
τοιοῦτον ὁ θάνατός ἐστι, κέρδος ἔγωγε λέγω: καὶ γὰρ
οὐδὲν πλείων" ὁ πᾶς χρόνος φαίνεται οὕτω δὴ εἶναι ἢ
μία νύξ. εἰ δ᾽ αὖ οἷον ἀποδημῆσαί ἐστιν 6 θάνατος
ἐνθένδε εἰς ἄλλον τόπον, καὶ ἀληθῆ ἐστι τὰ λεγόμενα,
ὡς ἄρα ἐκεῖ εἰσὶν ἅπαντες οἱ τεθνεῶτες, τί μεῖζον.

XXXII. μετοίκησις τῇ ψυχῇ] SoBodl. Ven. b. Vind. 1. 4. 6,
Flor.d.g. h. Par. S. Commonly τῆς ψυχῆς, which Bekker also has
retained. We have preferred the dative, because this construction
was less known to the grammarians, and, therefore, might easily have
been changed into the other. Further on, 42) is omitted in Bodl.
Vat. Ven. Ὁ. Vind. 1.4.6. Flor.d.h. Par. DST. |

πόσας ἄμεινον] Commonly ὁπόσας, against the best MSS. ‘

ἅπαντες ot τεθν.] Commonly πάντες, which is changed from —

all the best MSS. |

APOLOGY OF SOCRATES. 53

ἀγαθὸν τούτου εἴη ἄν, ὦ ἄνδρες δικασταί; εἰ yap
τις ἀφικόμενος εἰς “Αἰδου, ἀπαλλαγεὶς τούτων τῶν
, an > ee. be « > “
φασκόντων δικαστῶν εἶναι, εὑρήσει τοὺς ὡς ἀληθῶς
δικαστάς, οἵπερ καὶ λέγονται ἐκεῖ δικάζειν, Μίνως
τε καὶ “PadduavOvs' καὶ Αἰακὸς καὶ Τριπτόλεμος,
καὶ ἄλλοι, ὅσοι τῶν ἡμιθέων δίκαιοι ἐγένοντο ἐν τῷ
“ x
ἑαυτῶν βίῳ, dpa φαύλη dv εἴη ἡ ἀποδημία; ἢ ad
? - 7 \ ΄ Ng is 4 \
Oppei ξυγγενέσθαι καὶ Μουσαίῳ καὶ Ἡσιόδῳ καὶ
/ 3 n -
Ὁμήρῳ ἐπὶ πόσῳ ἄν τις δέξαιτ᾽ ἂν ὑμῶν ;" ἐγὼ μὲν
γὰρ πολλάκις ἐθέλω τεθνάναι,͵ εἰ ταῦτ᾽ ἐστὶν ἀληθῆ,
ἐπεὶ ἔμοιγε καὶ αὐτῷ θαυμαστὴ ἂν εἴη ἡ διατριβὴ
αὐτόθι," ὁπότε ἐντύχοιμι Παλαμήδει καὶ Αἴαντι τῷ
Τελαμῶνος καὶ εἴ τις ἄλλος τῶν παλαιῶν διὰ κρίσιν
ἄδικον τέθνηκεν: ἀντιπαραβάλλοντι" τὰ ἐμαυτοῦ πάθη
Ν ae 7 «ες > \ 4 3 5 » \
πρὸς τὰ ἐκείνων, ὡς ἐγὼ οἶμαι, οὐκ ἂν ἀηδὲς εἴη. Kal
δὴ τὸ μέγιστον, τοὺς ἐκεῖ ἐξετάζοντα καὶ ἐρευνῶντα
-“ Ν > “ 4 bee 4 3 \
ὥςπερ τοὺς ἐνταῦθα διάγειν, tis αὐτῶν σοφός ἐστι καὶ
+ fg » > A DX , >» > δ΄
τίς οἴεται μέν, ἔστι δ᾽ οὔ. ἐπὶ πόσῳ δ᾽ ἄν TIS, ὦ ἄνδρες
δικασταί, δέξαιτο ἐξετάσαι τὸν ἐπὶ Τροίαν ἀγαγόντα“

τούτων τῶν φασκ.] So the best MSS. instead of the common
τουτωνὶ τ. φ.

Παλαμήδει] Commonly Παλαμήδῃ, which is not more in use
than Swxpdry. The true reading is given by almost all the MSS.

καὶ δὴ τὸ μέγιστον] Commonly καὶ δὴ καὶ τὸ μ., which is
preserved by Bekker. καὶ is correctly omitted in Bodl. Vat. Ven. "Ὁ.
Vind. 1.6. Flor. d. g. h. Par. DST.

τίς αὐτῶν σοφός ἐστι] Bodl. Vat. Ven. Ὁ. Vind. 1.6. Flor.
d.g.h. Par. DS. τίς ἂν αὐτῶν ; which construction, if it could
be sufficiently confirmed from other sources, Hermann thinks, De
Part. dy, p. 43., would add much to the elegance of the sense, in-
dicating that it would be by some singular chance that any one
should be found truly wise. For rig ἂν is interpreted by Hermann,
qui forte, ‘‘ who by chance.”

F3

54 PLATO.

τὴν πολλὴν στρατιάν, ἢ Odvocea, ἣ Σίσυφον, ἢ aX-
λους μυρίους ἄν τις elmo? καὶ ἄνδρας καὶ γυναῖκας ;
οἷς ἐκεῖ διαλέγεσθαι καὶ ξυνεῖναι καὶ ἐξετάζειν ἀμή-
xavov ἂν εἴη εὐδαιμονίας πάντως. od δήπου τούτου
γε ἕνεκα οἱ ἐκεῖ ἀποκτείνουσι: τά τε γὰρ ἄλλα εὐδαι-
μονέστεροί εἰσιν οἱ ἐκεῖ τῶν ἐνθάδε, καὶ ἤδη τὸν λοιπὸν
χρόνον ἀθάνατοί εἰσιν, εἴπερ γε τὰ λεγόμενα ἀληθῆ
ἐστιν.

ΧΧΧΊΠΠ, ᾿Αλλὰ καὶ ὑμᾶς χρή,“ ὦ ἄνδρες δικασταί,

εὐέλπιδας εἶναι πρὸς τὸν θάνατον, καὶ ἕν τι τοῦτο δια-

νοεῖσθαι ἀληθές," ὅτι οὐκ ἔστιν ἀνδρὶ ἀγαθῷ κακὸν

οὐδὲν οὔτε ζῶντι οὔτε τελευτήσαντι, οὐδὲ ἀμελεῖται
e \ “ Ν ih / 3 a. “ΟΝ “ 3 \
ὑπὸ θεῶν τὰ τούτου πράγματα: οὐδὲ TA ἐμὰ νῦν ἀπὸ
a ed ἀ , b) / oy, + 5 “
τοῦ αὐτομάτου γέγονεν, ἀλλὰ μοι δῆλόν ἐστι τοῦτο,
δ
ὅτι ἤδη τεθνάναι καὶ ἀπηλλάχθαι πραγμάτων βέλτιον
> “ a
nv μοι. διὰ τοῦτο καὶ ἐμὲ οὐδαμοῦ ἀπέτρεψε τὸ ση-
n A A na n
μεῖον, Kal ἔγωγε τοῖς καταψηφισαμένοις μου καὶ τοῖς
κατηγόροις οὐ πάνυ χαλεπαίνω. καί τοι οὐ ταύτῃ τῇ
7 7 /
διανοίᾳ κατεψηφίζοντό μου καὶ κατηγόρουν, GAN oid-
/ 3 “ 3 “ BA /
μενοι βλάπτειν" τοῦτο αὐτοῖς ἄξιον μέμφεσθαι.
/ n a
Τοσόνδε μέντοι αὐτῶν δέομαι" τοὺς υἱεῖς μου, ἐπει-
Ν ε 4 , > a
dav ἡβήσωσι, τιμωρήσασθε, ὦ ἄνδρες, ταὐτὰ ταῦτα
na ed la n n
λυποῦντες," ἅπερ ἐγὼ ὑμᾶς ἐλύπουν, ἐὰν ὑμῖν δοκῶσιν

ἀμήχανον ἂν εἴη] So Bodl. Coisl Ven. 5, ἃ. b. Vat., six
Vindobb., Flor. a. b. g. Zitt. Par. BC DR HST'g. The common
reading was ἀμηχάνου.

οἱ ἐκεῖ ἀποκτείνουσι] Commonly ἀποκτενοῦσι, which is changed
from Bod}. Vind. 1. 4. 6. Flor. gh. Par. Β Ὦ 5 Τ,

XXXII. διὰ τοῦτο καὶ ἐμὲ] Commonly διὰ ταυτί, against all
the best MSS.

οἰόμενοι βλάπτειν] Commonly βλάπτειν τι. Te is omitted in
Bodl. Vind. 1. 6. Flor. g. ἢ. Par. DS. and pr. Ven. b.

ταὐτὰ ταῦτα λυποῦντες] The common reading, λυποῦντας, is

APOLOGY OF SOCRATES. 55

ἢ χρημάτων ἣ ἄλλου του πρότερον ἐπιμελεῖσθαι ἢ
ἀρετῆς, καὶ ἐὰν δοκῶσί τι εἶναι μηδὲν ὄντες, ὀνειδίζετε
αὑτοῖς, ὥςπερ ἐγὼ ὑμῖν, ὅτι οὐκ ἐπιμελοῦνται ὧν δεῖ,
καὶ οἴονταί τι εἶναι ὄντες οὐδενὸς ἄξιοι. καὶ ἐὰν ταῦτα
ποιῆτε, δίκαια πεπονθὼς ἐγὼ ἔσομαι ὑφ᾽ ὑμῶν αὐτός
τε καὶ οἱ υἱεῖς. ;

᾿Αλλὰ γὰρ ἤδη ὥρα ἀπιέναι, ἐμοὶ μὲν ἀποθανου-
μένῳ, ὑμῖν δὲ βιωσομένοις. ὁπότεροι δὲ ἡμῶν ἔρχονται
ἅ Ὁ

ἐπὶ ἄμεινον πρᾶγμα, ἄδηλον παντὶ πλὴν ἢ τῷ θεῷ.

t

bad, and was changed by Muretus, Varr., Lectt. VIII. 4. into
λυποῦντες, which also appears in Bod]. Flor.h. Par. DHS. and
(from a correction) T. Ang.

τς TIAATONOS

4

mK PIT ON.

>
o

: δι
͵ Pop!
(oF
f 7
ai Tat 4 '
ae |
i ee
j=

——— Ν
Ὡ -᾿

SCHLEITERMACHER’S

INTRODUCTION TO THE CRITO.

Ir has been already remarked in the introduction
to the Apology, that this dialogue appears to be of
the same nature with that piece. It seems pro-
bable that the Crito is not, properly speaking, a
work conceived and framed by Plato himself, but
a conversation which actually took lace; and
which was communicated to Plato as raithfully as
possible by Crito, between whom and Socrates it
had occurred. In this conversation Plato appears
to have made scarcely any alteration, except that
he restored and embellished the Socratic mode of
speaking, which was so well known to him, adorn-
ed the commencement and the end, and perhaps
here and there supplied little deficiencies. This
view rests upon exactly the same grounds, which
have been explained in the introduction to the
Apology. For neither in the one case nor in the
other, does there appear any special philosophical
object; and although the occasion itself naturally
led to the most important inquiries concerning
justice, law and compact, in which Plato was cer-
tainly at all times interested, yet these subjects
are here treated of so exclusively with a view to

60 INTRODUCTION TO THE

the individual case before us, that we clearly see
that the persons engaged in the dialogue, if the
conversation actually took place, were wholly
wrapt up in it; and should it be considered as ἃ
work of Plato’s, which was written without re-
ference to any thing that actually occurred, we
must admit that it bears the complete character of
a work written for a special occasion. Besides, it
is expressly mentioned in it that philosophical in-
quiry is put aside, since particular principles are
only stated and taken for granted, without any
further examination, and with reference to previ-
ous conyersations, though by no means as if these
principles were to be sought for in other writings
of Plato,—a mode of proceeding never employed
in those works of Plato which are of philosophical
importance. . But supposing it to have been Plato’s
own work, what could have been the occasion of his
writing it? For there is no sentiment given here,
which is not contained in the Apology. If how-
ever we should suppose that it was Plato’s inten-
tion only to make known the fact that the friends
of Socrates offered to assist him in escaping from
his prison, and that he refused their offer, and
that the remainder, with the exception of this his-
torical basis, is Plato’s own invention: a more
minute consideration would perhaps prove, that
the former part of this supposition ean stand the
test of examination, but not the latter. For on
the one hand there is nothing remarkable in this
fact except the manner in which it took place, for
the result might have been foreseen from the

CRITO. 61

Apology, and the friends of Socrates would there-
fore have been perfectly justified, even if they had
not undertaken anything of this kind; on the
other hand, the conversation itself bears the cha-
racter of one that actually took place, which must
always to a certain degree be subject to chance
circumstances; but these characteristics would not
be suited to a conversation that was deliberately
and artificially composed. For dialogues of the
former class may easily abandon an idea after
barely alluding to it, or they may confirm and
establish by repetition what might at once have
been said decidedly and expressly; the latter, on
the contrary, can neither return to the same point
without having some particular object in view, for
their progress would be interrupted, nor raise ex-
pectations which they do not satisfy. The cha-
racteristics of the former kind of conversations are
manifest in the Crito, and although the idea is on
the whole beautifully and clearly defined, yet the
connection of its parts is often loose, unnecessarily .
interrupted and carelessly resumed. Of these de-
fects of a real conversation, which is reported to a
third person, scarcely one will be found entirely
wanting in the Crito.

I still think it possible for this dialogue to have
been written by Plato in this manner; and I con-
ceive that writing it so near the death of Socrates,
he may have treated such a conversation as con-
scientiously as he did the Apology. It was only
at a more distant period, to which according to
my view the Phedo belongs, that he could even

G

62 INTRODUCTION TO THE

on circumstances connected with the death of So- —
crates, depart from a strict adherence to facts, and .
proceed to use them freely, and to imterweave
them in a work of his own, destined to illustrate —
certain philosophical problems. For the present, |
at any rate, I shall endeavour by means of this
view to vindicate the claims of Plato to this dia-—
logue, until some criticism more solid than any :
that has been hitherto produced, shall prove that —
it is not his work. ‘Two things, chiefly, induce —
me to maintain this opinion; in the first place, —
the language, against which Ast makes no parti-
cular objection, which unites all the peculiarities
of the first period of the Platonic writings just as
clearly as the language of the Apology; and second-
ly, the great strictness with which the author keeps
to the individual case which is the subject of the
conversation — abstaining from introducing any
kind of enquiry concerning first principles — an
act of moderation, which such inferior men as
the other Socratic philosophers, were certainly in-
capable of; and by which Plato at the same time
clearly distinguishes this work from his other
writings. Hence the strong emphasis, which is
laid on the assertion, that all deliberation in com-
mon is impossible for those who start from dif--
ferent moral principles—an emphasis, which must
rather be ascribed to Plato, who thereby intended
to explain the nature and the tenor of the conver-
sation, than to Socrates, who would hardly have
made use of it towards his friend Crito, since he
could only differ from him in his inferences,

CRITO. 63

Little importance, perhaps, is to be attached to
the statement of Diogenes, that the conversation
actually occurred between Socrates and Aischines,
and that Plato, from dislike towards the latter,
substituted Crito in his place. However, it 15
possible that Plato in this respect may have made
some alteration, and chosen Crito, who was most
secure by his station and age from unpleasant con-
sequences, and who probably died soon after the
death of Socrates. The desire, at least, of not
compromising any of the Athenian friends of So-
crates is evident from the fact, that Plato only
mentions strangers as having partaken in the plan
of saving Socrates by his escape from prison. So
that the fact itself is not improbable, but the mo-
tive seems to be fictitious, but whose invention it
is we do not know.

Norr. —I can hardly assent to the opinion of
Schleiermacher, that the Crito is not intended to
inculcate any philosophical doctrine, but is merely
an account of a conversation which occurred be-
tween Socrates and Crito. The object of Plato,
in this dialogue, appears to me to have been of a
two-fold nature ;—first, to show that Socrates re-
spected the laws so much, that he would not even
escape from prison in violation of those laws; and
secondly, to teach the important principle that the
laws must under every circumstance be obeyed,
and that for all practical purposes that which is

— err

64 INTRODUCTION TO THE

ordained by the laws must be considered as just.

The whole life of Socrates is an exemplification of

this principle; and he frequently alludes to it in —

the Apology, which Plato has put into his mouth.
This doctrine is frequently maintained by him in

the writings of Plato and Xenophon; and is dwelt —

upon at considerable length in a conversation with

Hippias, which is recorded in the Memorabilia of —

Xenophon, ἢ in which he expressly asserts that
the νόμιμον is the same as the δίκαιον, that the
lawful is the just. However much this principle
may be denied by reasoners on abstract rights, it
is nevertheless one, on which all civil society is
based. It has been argued by some writers, that
“ according to Socrates, individual laws are by no
means to be considered irresistible and immuta~
ble,” but this assertion is totally devoid of truth;
for there is no example of his disobeying the laws
himself, or urging others to resist them.

Siivern, in his Essay on the Clouds of Aristo-
phanes,t remarks, upon this subject, “ The well-
known discourse between Socratest and Euthyde-
mus has indeed been quoted, to characterise in an
especial manner this presumed position of Socrates,

‘that subjectivity has stepped into the place of laws, —

institutions, and other enactments of immediate
application, and was itself become the ultimate
rule and standard,’ proving at the same time that
which was formerly a steady holdfast to the un-
prejudiced and honest conscience, to be in reality

* IV: 4:
7 p. 101. Engl. Transl.
1 Xenophon. Mem. IV. 2. § 9. foll.

CRITO. 65

of a vacillatory nature; but this discourse has
been cruelly misunderstood, and it would only be
necessary to read through the whole, and especi-
ally the twenty-first section (for the ἐξέτασις οἵ
Euthydemus, which is ever conducted in the same
manner by new questions; and finally his own
confession, section thirtieth, ought to be well
weighed), in order to have a clear conception ΟἹ
the views of Socrates. These were no other than
to draw this young man through a series ot
groundless and vague changes from one opinion
to another, from the definite and express avowal
of one maxim and then of another upon things
which he fancied he already knew, to a conviction
of his own ignorance and insignificance. It is
sufficiently clear, from Xenophon’s Memorabilia,*
and from the Critias of Plato,t that Socrates knew
full well, that under no pretence, and no circum-
stances was it permitted to do wrong, nor even to
repay wrong with wrong; and if he held acts of
violence against enemies in war (πολεμίους) to be
justifiable, he granted nothing more than what is
admitted by states and people all over the world ;
and most particularly he did not go a step beyond
the grounds of what was universally received and
acted upon throughout Greece.”

Hume, in his “ Essay on the Original Con-
tract,”t observes, that “the only passage he had

© 1122. § 2.

T p. 156. 157.

1 Essays and Treatises on Several Subjects, vol. I. p. 533
London, 1768.

G3

66 CRITO.

met with in antiquity, where the obligation of

obedience to government is ascribed to a promise, —
is in Plato in Critone; where Socrates refuses to

escape from prison, because he had tacitly pro-

mised to obey the laws.” This doctrine certainly
appears to be partly taught in the twelfth chapter
of the Crito; but it is not probable that Plato
intended to maintain the doctrine of the “ Origi-

ta ee ee ee

nal Contract,” as it is. understood by modern —
writers ; since if he had, it is impossible to believe —

that such an important subject would not have
been discussed by him in other Daim of his
writings.

This dialogue is usually indabestoallt Κρίτων ἢ
περὶ πρακτέον. The latter title appears to have
been added by the grammarians.

MAATQNOS

ΠΡ hk ῸΝ,

Chap. I. Τί τηνικάδε ἀφῖξαι, ὦ Κρίτων ; ἢ οὐ mpod
ἔτι ἐστίν; ΚΡ. Πάνυ μὲν οὖν. DQ. Πηνίκα μάλιστα ;"
ΚΡ, Ὄρθρος βαθύς." SOQ. Θαυμάζω, ὅπως ἠθέλησέ"“
σοι 6 τοῦ δεσμωτηρίου φύλαξ ὑπακοῦσαι. KP. Ξυ-
νήθης ἤδη μοί ἐστιν, ὦ Σώκρατες, διὰ τὸ πολλάκις
δεῦρο φοιτᾶν, καί τι καὶ εὐεργέτηται ὑπ’ ἐμοῦ. TQ.
ἴἼΑρτι δὲ ἥκεις ἢ πάλαι; KP. ᾿Επιεικῶς πάλαι."

Chap. I. ἢ οὐ πρῷ ἔτι] All MSS. read πρωΐ. But Fischer, on the
authority of the old grammarians, rightly judged that πρῷ ought to be
restored. See Tim. Gloss. under this word. Hermann De em. rat.
Gr. Gr. I. 8. p. 86 sqq. The metre in Aristophanes every where
requires πρῷ to be a monosyllable, as Brunck observes ad Lysistr. v.
613., although the MSS. have zpwi in that passage also. The
ancient copyists, instead of subscribing the « to the long vowels,
used to put it after them, which we know to have been constantly
done in the Bodleian MS. But Buttmann was deceived in recom-
mending the rejection of « by an appeal to the authority of the
Etym. M. which speaks only of pronouns of the dual number.
Compare Matthiz Gr. Grammar, vol. i. p. 118.

ὕπως ἠθέλησέ σοι] Ven. a. Coisl. Vind. 2.3. 5. and pr. Ang.
ἤθελε, which Buttmann ought not to have admitted.

καὶ τι καὶ εὐεργέτηται)] Ald. with Par. E. Flor. Ὁ. g. i. καί roe
καί. Ald. Bas. 2. Steph. εὐεργετεῖται, which we have changed from
Bod]. Ven.b. Vind. 1. 2. 4.5.6.7. Flor. ἃ. 6. ἅ. 6. 8.1, Tub.
Zitt. Huet. Ang. Par. H.S. In several other MSS., ednoyérnrat,
which is interlined in Bod]. See note.

68 PLATO.

DQ. Eira πῶς οὐκ εὐθὺς ἐπήγειράς pe, ἀλλὰ σιγῇ
παρακάθησαι; ΚΡ. Οὐ μὰ τὸν Δί᾽, ὦ Σώκρατες, οὐδ᾽

ἂν αὐτὸς ἤθελον' ἐν τοσαύτῃ τε ἀγρυπνίᾳ καὶ λύπῃ
εἶναι. ἀλλὰ καὶ σοῦ πάλαι θαυμάζω αἰσθανόμενος, ὡς

ἡδέως καθεύδεις" ὃ καὶ ἐπίτηδές σε οὐκ ἤγειρον, ἵνα ὡς
ἥδιστα διάγῃς." καὶ πολλάκις μὲν δή σε καὶ πρότερον ᾿
ἐν παντὶ τῷ βίῳ εὐδαιμόνισα τοῦ τρόπου, πολὺ δὲ μά-
λιστα ἐν τῇ νυνὶ παρεστώσῃ ξυμφορᾷ, ὡς ῥᾳδίως αὐτὴν
καὶ πράως φέρεις. DQ. Καὶ γὰρ ἄν, ὦ Κρίτων, πλημ-
μελὲς εἴη ἀγανακτεῖν τηλικοῦτον ὄντα, εἰ δεῖ ἤδη τε-
λευτᾶν.. ΚΡ. Καὶ ἄλλοι, ὦ Σώκρατες, τηλικοῦτοι ἐν
τοιαύταις ξυμφοραῖς ἁλίσκονται," ἀλλ᾽ οὐδὲν αὐτοὺς
ἐπιλύεται ἡ ἡλικία τὸ μὴ οὐχὶ ἀγανακτεῖν τῇ παρούσῃ ᾿
τύχῃ. LQ. ἜἜστι ταῦτα. ἀλλὰ τί δὴ; οὕτω πρῷ ἀφῖ- '
ξαι; ΚΡ. ᾿Αγγελίαν, ὦ Σώκρατες, φέρων χαλεπήν,
οὐ σοί, ὡς ἐμοὶ φαίνεται," ἀλλ᾽ ἐμοὶ καὶ τοῖς σοῖς ἐπι-
τηδείοις πᾶσι καὶ χαλεπὴν καὶ βαρεῖαν, ἣν ἐγώ, ὡς
ἐμοὶ δοκῶ, ἐν τοῖς βαρύτατ᾽ " ἂν ἐνέγκαιμι. TQ. Τίνα
ταύτην ;° ἢ τὸ πλοῖον ἀφῖκται ἐκ Δήλου, οὗ δεῖ ἀφι-

κομένου τεθνάναι με; ΚΡ. Οὔ τοι δὴ ἀφῖκται, ἀλλὰ |
δοκεῖ μέν μοι ἥξειν! τήμερον ἐξ ὧν ἀπαγγέλλουσιν ͵

ἐν τοσαύτῃ τε ayp.] So Bodl. Vind. 2. 4.5.6. Ταῦ. Ven.a.b.
Flor, a.b.c. f.h.i. Ang. Huet. Zitt, Par. BC DEHS., Ang. with
Bas. 2. In the common editions re was wanting ; it is put after
ἀγρυπνίᾳ in Vat. Vind. 1. 3.6. Flor. ἃ. g.

αὐτοὺς ἐπιλύεται] So Bodl. Vind. 1. 6. 7. Flor. d. f. g. Huet.
Par. D S and pr. Vat.b. Commonly αὐτοῖς.

φέρων χαλεπήν] ΒΑ]. with some others: χαλεπὴν καὶ βα-
ρεῖαν, οὐ x. τ. Χ., which arose from what follows. The error —

may be detected from some MSS. having καὶ βαρεῖαν marked with Ἷ
points.

ἀλλὰ δοκεῖ μὲν μοι ἥξειν] Bodl. Tub. Flor. ἢ. Par. D. Ven. Ὁ.
δοκεῖν.

CRITO. 69

HKovres τινες ἀπὸ Σουνίου καὶ καταλιπόντες ἐκεῖ αὐτό.
δῆλον οὖν ἐκ τούτων τῶν ἀγγέλων, ὅτι ἥξει τήμερον,
καὶ ἀνάγκη δὴ εἰς αὔριον ἔσται, ὦ Σώκρατες, τὸν βίον
σε τελευτᾶν.

II. SQ. ᾿Αλλ᾽, ὦ Κρίτων, τύχῃ ἀγαθῇ." εἰ ταύτῃ
τοῖς θεοῖς φίλον, ταύτῃ ἔστω. οὐ μέντοι οἶμαι ἥξειν
αὐτὸ τήμερον. KP. Πόθεν τοῦτο τεκμαίρει; SQ. ᾿Εγώ
σοι ἐρῶ. τῇ γάρ που ὑστεραίᾳ δεῖ με ἀποθνήσκειν ἢ ἧ
ἂν ἔλθῃ" τὸ πλοῖον. ΚΡ. Φασί γέ τοι δὴ οἱ τούτων
κύριοι.“ DQ. Οὐ τοίνυν τῆς ἐπιούσης ἡμέρας οἶμαι
αὐτὸ ἥξειν, ἀλλὰ τῆς ἑτέρας. τεκμαίρομαι δὲ ἔκ τινος
ἐνυπνίου, ὃ ἑώρακα ὀλίγον πρότερον ταύτης τῆς νυκτός"
καὶ κινδυνεύεις ἐν καιρῷ τινι“ οὐκ ἐγεῖραί με. ΚΡ. Ἦν
δὲ δὴ τί τὸ ἐνύπνιον; LQ. ᾿Εδόκει τίς μοι γυνὴ προς-
ελθοῦσα" καλὴ καὶ εὐειδής, λευκὰ ἱμάτια ἔχουσα, κα-
λέσαι με καὶ εἰπεῖν, , Σώκρατες, pati κεν τριτάτῳ
Φθίην ἐρίβωλον ἵκοιο. ΚΡ. ‘Qs ἄτοπον τὸ ἐνύπνιον,
ὦ Σώκρατες. TQ. ᾿Εναργὲς μὲν οὖν, ὥς γ᾽ ἐμοὶ δοκεῖ,
ὦ Κρίτων.

III. ΚΡ. Λίαν γε, ὡς ἔοικεν. ἀλλ᾽, ὦ δαιμόνιε"
Σώκρατες, ἔτι καὶ νῦν ἐμοὶ πείθου καὶ σώθητι᾽ ὡς
ἐμοί, ἐὰν σὺ ἀποθάνῃς, οὐ μία ξυμφορά ἐστιν, ἀλλὰ

II. ἢ ἡ ἂν ἔλθῃ] Commonly ἔλθοι, contrary to usage, and to the
authority of the best and most numerous MSS.

Φασί γέ τοι δὴ] Commonly δέ γέ roe δή, against the MSS.

ὥς γ᾽ ἐμοὶ δ.] Commonly ὡς ἐμοὶ 6. Bodl. Vat. Ven. b. Vind.
1. 6.7. Huet. Par, DS. Flor. f. gh. ὥς ye μοι δ. But correctly,
Tub. Flor. d. ὥς γ᾽ ἐμοὶ ὃ.

III. οὐ μία ἕυμφ.] Commonly οὐδεμία, which is corrected from
Coisl. Ven. &. Vind. 2.3. Par. BEH. Ang. Flor.i. Zitt. Ime
mediately afterwards, ἐστιν ἀλλὰ x. is from Bodl. Coisl. Ven. &.
Ang. Par. BEH. Vind. 2, 3. Zitt., for the common reading ἐστιν

70 PLATO.

ΧΟΡ μὲν τοῦ ἐστερῆσθαι τοιούτου ἐπιτηδείου, οἷον
ἐγὼ οὐδένα μή ποτε εὑρήσω, ἔτι δὲ καὶ πολλοῖς soem :
ob ἐμὲ καὶ σὲ μὴ σαφῶς ἴσασιν, ὡς οἷός τ᾽ Ov σε σώ-
, 2 - Ἢ
Ce, εἰ ἤθελον ἀναλίσκειν χρήματα, ἀμελῆσαι." κα
“Ὁ. n , 4c
τοι τίς dv αἰσχίων εἴη ταύτης δόξα“ ἢ δοκεῖν χρήματα
“ oo i
περὶ πλείονος ποιεῖσθαι ἢ φίλους ; οὐ yap πείσονταξ,
“Ὁ
οἱ πολλοί, ὡς σὺ αὐτὸς οὐκ ἠθέλησας ἀπιέναι ἐνθένδε,
“ “ Φ ΒΞ
ἡμῶν προθυμουμένων. TQ. ᾿Αλλὰ τί ἡμῖν, ὦ μακάριε,
Κρίτων, οὕτω τῆς τῶν πολλῶν δόξης μέλει; οἱ yap”
la ᾿ [4 ᾿
ἐπιεικέστατοι, ὧν μᾶλλον ἄξιον φροντίζειν, ἡγήσονταξ,
αὐτὰ οὕτω πεπρᾶχθαι, ὥςπερ ἂν πραχθῇ. ΚΡ. ᾿Αλλ
ὁρᾷς δη, ὅτι ἀνάγκη, ὦ Σώκρατες, καὶ τῆς τῶν πολλῶ
δόξης μέλειν. αὐτὰ δὲ δῆλα τὰ παρόντα“ νυνί, ὅτι οἷοί
ἧς μ ῆ ρ
3 . Ὡς € \ > ΄- , n n 5
τ᾽ εἰσὶν of πολλοὶ οὐ τὰ σμικρότατα τῶν κακῶν ἐξερ-
ἤ > Ν XN / ’ So 4 > aw
γάζεσθαι, ἀλλὰ TA μέγιστα σχεδόν, ἐάν τις ἐν αὐτοῖ
διαβεβλημένος 7. DQ. Ei γὰρ ὥφελον, ὦ Κρίτων,
Ὁ cy x “ο 7 ς 3
οἷοί τε εἶναι of πολλοὶ τὰ μέγιστα κακὰ ἐξεργάζεσθαι,
ἵνα οἷοί τε ἦσαν" αὖ καὶ ἀγαθὰ τὰ μέγιστα" καὶ καλῶς
ἂν εἶχε. νῦν δὲ οὐδέτερα οἷοί τε: οὔτε γὰρ φρόνιμοι
οὔτε ἄφρονα δυνατοὶ ποιῆσαι, ποιοῦσι δὲ τοῦτο, ὅ τι
ἂν τύχωσιν.

ἄλλη, ἀλλὰ xp. In other MSS. ἀλλὰ is omitted, and ἄλλη pre«
served.

χωρὶς μὲν τοῦ ἐστερ.}1 Wolf’s correction, The MSS. have
σου:

ἀμελῆσαι] So Bodl. Coisl. Par. DEHS. Angel. Ven. b.
Vind. 1, 2.3.6.7. Flor. f.g.h.i. Tub., and others, Commonly
ἀμελήσαιμι.

αὐτὰ δὲ δῆλα] Steph. without necessity conjectures δηλοῖ,

ἵνα οἷοί τε ἧσαν αὖ αὖ is found in Ven. b. Huet. Par. DS.
We have followed Bekker in adding it.

καὶ καλῶς ἂν εἶχε.] ἂν is omitted by Steph. and Ven. & e
Vind. 7. Itis found in all the others, )

CRITO. “a

IV. KP. Ταῦτα μὲν δὴ οὕτως ἐχέτω" τάδε δέ, ὦ
Σώκρατες, εἰπέ μοι. ἃρά γε μὴ ἐμοῦ προμηθεῖ" καὶ
τῶν ἄλλων ἐπιτηδείων, μή, ἐὰν σὺ ἐνθένδε ἐξέλθῃς, οἱ
συκοφάνται ἡμῖν πράγματα παρέχωσιν ὡς σὲ ἐνθένδε
ἐκκλέψασι, καὶ ἀναγκασθῶμεν 7) καὶ πᾶσαν τὴν οὐσίαν

a ἈΝ
ἀποβαλεῖν, ἢ συχνὰ χρήματα," ἢ καὶ ἄλλο τι πρὸς
τούτοις παθεῖν ; εἰ γάρ τι τοιοῦτον φοβεῖ, ἔασον αὐτὸ
A
χαίρειν" “ ἡμεῖς γάρ που δίκαιοί ἐσμεν σώσαντές σε
Ἷ

7 “
κινδυνεύειν τοῦτον τὸν κίνδυνον καί, ἐὰν δέῃ, ἔτι τού-

τοῦ μείζω. ἀλλ᾽ ἐμοὶ πείθου καὶ μὴ ἄλλως ποίει.“

SQ. Καὶ ταῦτα προμηθοῦμαι, ὦ Κρίτων, καὶ ἄλλα
/ a na

πολλά. KP. Μήτε τοίνυν ταῦτα φοβοῦ" καὶ yap

οὐδὲ πολὺ τἀργύριόν ἐστιν, ὃ θέλουσι λαβόντες τινὲς

n yis la) > / Υ̓͂ 3 Ri eX ,

σῶσαί σε καὶ ἐξαγαγεῖν ἐνθένδε. ἔπειτα οὐχ ὁρᾷς τού-
\ ἢ foe 9 n πηι. See ,

TOUS τοὺς συκοφάντας ὡς εὐτελεῖς, καὶ οὐδὲν ἂν δέοι

> 3 \ g a 3 "4 \ Ν « £ Ν Ν

ἐπ᾽ αὐτοὺς πολλοῦ ἀργυρίου ; σοὶ δὲ ὑπάρχει μὲν τὰ

ἐμὰ χρήματα," ὡς ἐγῷμαι, ἱκανά: ἔπειτα καὶ εἴ τι ἐμοῦ
a , @

κηδόμενος οὐκ οἴει δεῖν ἀναλίσκειν τἀμά, ξένοι οὗτοι

: a >

ἐνθάδεϊ ἕτοιμοι ἀναλίσκειν. εἷς δὲ κεκόμικεν ἐπ᾽ αὐτὸ

“24, “ f \

τοῦτο ἀργύριον ἱκανόν, Σιμμίας 6 Θηβαῖος: ἕτοιμος δὲ
/

καὶ Κέβης καὶ ἄλλοι πολλοὶ πάνυ. ὥςτε, ὅπερ λέγω,
Le) / \ na /

μήτε ταῦτα φοβούμενος ἀποκάμῃς" σαυτὸν σῶσαι, μήτε
“ / / “

ὃ ἔλεγες ἐν τῷ δικαστηρίῳ, δυςχερές σοι γενέσθω, ὅτι

οὐκ ἂν ἔχοις ἐξελθὼν ὅ τι χρῷο σαυτῷ." πολλαχοῦ

/ ζ΄
μὲν γὰρ καὶ ἄλλοσε ὅποι ἂν ἀφίκῃ" ἀγαπὴσουσί oe

IV. Μήτε τοίνυν τ. ¢.] Commonly μὴ which is changed from
Bodl. Ven. Ὁ. Tub. Vind. 7. Flor. f. h. Huet. Par. DS.

tle δὲ κεκόμ.] Commonly εἷς δὲ καὶ κεκόμ-., but καὶ is omitted
in Ven. b. Vind. 1. 8. 4. 6. 7. Flor. ἃ. 6. g. h. Huet. Par. D., yet
Bekker has preserved it.

& τι χρῷο] So Bodl. Ven. Ὁ. and most others, for the common

reading χρῷ:-

72 PLATO.

ἐὰν δὲ βούλῃ els Θετταλίαν ἰέναι, εἰσὶν ἐμοὶ ἐκεῖ ξέ-
νοι, οἵ σε περὶ πολλοῦ ποιήσονται καὶ ἀσφάλειάν oor
παρέξονται, ὥςτε σε μηδένα λυπεῖν τῶν κατὰ Θετ-
ταλίαν. ,
V. Ἔτι δέ, ὦ Σώκρατες, οὐδὲ δίκαιόν μοι δοκεῖς,
ἐπιχειρεῖν πρᾶγμα, σαυτὸν προδοῦναι, ἐξὸν σωθῆναι" δ᾽
καὶ τοιαῦτα σπεύδεις περὶ σεαυτὸν γενέσθαι, ἅπερ ἃ
καὶ οἱ ἐχθροί σου σπεύσαιέν τε καὶ ἔσπευσαν σὲ διαφ-
θεῖραι βουλόμενοι. πρὸς δὲ τούτοις καὶ τοὺς υἱεῖς τοῦθ᾽
σαυτοῦ ἔμοιγε δοκεῖς προδιδόναι, οὕς σοι ἐξὸν καὶ
ἐκθρέψαι καὶ ἐκπαιδεῦσαι οἰχήσει καταλιπών," καὶ τὸ
Ἂ ΡΟ arn ee “Ν 7 a iS ed 7 ,
σὸν μέρος," ὅ τι ἂν τύχωσι, τοῦτο πράξουσι" ἃ τεύξονται
δέ, ws τὸ εἰκός, τοιούτων, οἷάπερ εἴωθε γίγνεσθαι ἐ
“ > / \ \ > vA \ ἃ 3 n
ταῖς ὀρφανίαις περὶ τοὺς ὀρφανούς. ἢ yap οὐ χρῆν
ποιεῖσθαι παῖδας, ἢ ξυνδιαταλαιπωρεῖν καὶ τρέφοντα
\ 7 \ / “ Ν ε Ψ c
καὶ παιδεύοντα' σὺ δέ μοι δοκεῖς τὰ ῥᾳθυμότατα af
a hog EN . ~
ρεῖσθαι." χρὴ δέ, ἅπερ ἂν ἀνὴρ ἀγαθὸς καὶ ἀνδρεῖος
ἕλοιτο, ταῦτα αἱρεῖσθαι, φάσκοντά γε δὴ ἀρετῆς διὰ
x “ 7 > “ ς Υ͂ Manes: A
παντὸς τοῦ βίου ἐπιμελεῖσθαι. ὡς ἔγωγε καὶ ὑπὲρ σοῦ
καὶ ὑπὲρ ἡμῶν τῶν σῶν ἐπιτηδείων αἰσχύνομαι," μὴ
’ e \ μα Ν \ be / \ ΘΕ
δόξῃ ἅπαν τὸ πρᾶγμα τὸ περὶ σὲ ἀνανδρίᾳ τινὶ τῇ ἧμε-
tal A. € lal
τέρᾳ πεπρᾶχθαι, Kal 7) εἴφοδος τῆς δίκης εἰς TO δικασ-
" ec na A n
THptov,® ws εἰφῆλθες, ἐξὸν μὴ εἰφελθεῖν, καὶ αὐτὸς ὃ
ἀγὼν τῆς δίκης" ὡς ἐγένετο, καὶ τὸ τελευταῖον δὴ
V. τοιαῦτα σπεύδεις] Stephens has rashly corrected σπεύδειν.

For these words do not depend on what goes before, but make a
sentence by themselves.

σὺ δὲ μοι δοκεῖς] Bekker from some MSS. has given δ᾽ ἐμοὶ ὃ.

ὡς εἰςῆλθες1] Bodl. Ven. b. Flor. d. f. εἰςῆλθεν : in Bodl.
however, εἰςῆλθες is interlined. The third person can searcely be
admitted consistently with what follows, ἐξὸν μὴ εἰςελθεῖν.

CRITO. 73

τουτί, ὥςπερ κατάγελως τῆς πράξεως, κακίᾳ τινὶ καὶ
ἀνανδρίᾳ τῇ ἡμετέρᾳ διαπεφευγέναι ἡμᾶς δοκεῖν," οἵ-
τινές σε οὐχὶ ἐσώσαμεν, οὐδὲ σὺ σαυτόν,; οἷόν τε ὃν
καὶ δυνατόν, εἴ τι καὶ σμικρὸν ἡμῶν ὄφελος ἦν." ταῦτα
οὖν, ὦ Σώκρατες, ὅρα, μὴ ἅμα τῷ κακῷ καὶ αἰσχρὰ ἢ

ies τε καὶ ἡμῖν, ἀλλὰ βουλεύου, μᾶλλον δὲ οὐδὲ Bov-

“λεύεσθαι" ἔτι ὥρα, ἀλλὰ βεβουλεῦσθαι. μία δὲ βουλή:
τῆς γὰρ ἐπιούσης νυκτὸς ταῦτα πάντα δεῖ πεπρᾶχθαι"
εἰ δέ τι περιμενοῦμεν, ἀδύνατον καὶ οὐκέτι οἷόν τε.
ἀλλὰ παντὶ τρόπῳ, ὦ Σώκρατες, πείθου μοι καὶ μη-
δαμῶς ἄλλως ποίει.

VI. SQ. Ὦ, φίλε Κρίτων, ἣ προθυμία σου πολλοῦ
ἀξία, εἰ μετά τινος ὀρθότητος εἴη" εἰ δὲ μή, ὅσῳ μεί-
(@v, τοσούτῳ χαλεπωτέρα. σκοπείσθαι οὖν χρὴ ἡμᾶς,
εἴτε ταῦτα πρακτέον εἴτε μή᾽ ὡς ἐγὼ οὐ μόνον νῦν,
ἀλλὰ καὶ αἰεὶ τοιοῦτος, οἷος τῶν ἐμῶν" μηδενὶ ἄλλῳ
πείθεσθαι ἢ τῷ λόγῳ, ὃς ἄν μοι λογιζομένῳ βέλτιστος
φαίνηται. τοὺς δὲ λόγους, ods ἐν τῷ ἔμπροσθεν ἔλε-
γον, οὐ δύναμαι νῦν ἐκβαλεῖν, ἐπειδή μοι ἥδε ἡ τὔχη
γέγονεν, ἀλλὰ σχεδόν τι ὅμοιοι φαίνονταί μοι, καὶ
τοὺς αὐτοὺς πρεσβεύω καὶ τιμῶ," οὕςπερ καὶ πρότερον᾽
ὧν ἐὰν μὴ βελτίω ἔχωμεν λέγειν ἐν τῷ παρόντι, εὖ
tobi, ὅτι ob μή σοι ξυγχωρήσω," οὐδ᾽ ἂν πλείω τῶν νῦν
παρόντων ἣ τῶν πολλῶν δύναμις ὥςπερ παῖδας ἡμᾶς
μορμολύττηται, δεσμοὺς καὶ θανάτους ἐπιπέμπουσα καὶ

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᾿

οὐχὶ ἐσώσαμεν] So Bodl. Ven. b. Tub. Vind. 1. 4. 6. 7. Flor.
f.h. Par. D. for the common reading οὐ διεσώσαμεν. Almost all
the others have οὐκ ἐσώσαμεν.

εἰ δὲ τι περιμεν.] τὶ is added from Ven. b. Vat. Tub. Vind, 2.
3.4.6.7. Flor. d.f.h. Huet. In Bodl. is εἰ δ᾽ ἔτι x.

VI. τοὺς δὲ λόγους] So Bodl. Ven. b. Vind. 7. Tub. Huet.
Flor. f. h. for the common reading δή.

H

74 PLATO.

χρημάτων ἀφαιρέσεις.5 Πῶς οὖν ἂν μετριώτατα
σκοποίμεθα" αὐτά; Ei πρῶτον μὲν τοῦτον τὸν λόγο

καλῶς ἐλέγετο ἑκάστοτε ἢ οὔ, ὅτι ταῖς μὲν δεῖ τῶν
δοξῶν προςέχειν τὸν νοῦν, ταῖς δὲ οὔ" ἢ πρὶν μὲν ἐ
δεῖν ἀποθνήσκειν καλῶς ἐλέγετο, νῦν δὲ κατάδηλ
ἄρα éyévero,' ὅτι ἄλλως ἕνεκα Adyou™ ἐλέγετο, ἦν δὲ
παιδιὰ καὶ φλυαρία ὡς ἀληθῶς ; ἐπιθυμῶ δ᾽ ἔγωγε
ἐπισκέψασθαι, ὦ Κρίτων, κοινῇ μετὰ σοῦ, εἴ τί μοὶ
ἀλλοιότερος φανεῖται, ἐπειδὴ ὧδε ἔχω, ἢ 6 αὐτός, καὶ
ἐάσομεν. χαίρειν, ἢ πεισόμεθα αὐτῷ. ἐλέγετο δέ πως,
ὡς ἐγῴῷμαι, ἑκάστοτε ὧδε ὑπὸ τῶν οἰομένων τι λέγειν,
ὥςπερ νῦν δὴ ἐγὼ ἔλεγον, ὅτι τῶν δοξῶν, ἂς οἱ ἄν-
θρωποι δοξάζουσι, δέοι τὰς μὲν περὶ πολλοῦ ποιεῖσθαι
τὰς δὲ μή. τοῦτο πρὸς θεῶν, ὦ Κρίτων, οὐ δοκεῖ κα-
λῶς σοι λέγεσθαι ; σὺ γάρ, ὅσα γε τἀνθρώπεια," ἐκτὸς
εἶ τοῦ μέλλειν ἀποθνήσκειν αὔριοι', καὶ οὐκ ἄν σε πα-
ρακρούοι ἣ παροῦσα ξυμφορά. σκόπει δή" οὐχ ἱκανῶς
δοκεῖ" σοι λέγεσθαι, ὅτι οὐ πάσας χρὴ τὰς δόξας τῶν
ἀνθρώπων τιμᾶν, ἀλλὰ τὰς μέν, τὰς δ᾽ οὔ ; οὐδὲ πάν-
των, ἀλλὰ τῶν μέν, τῶν δ᾽ οὔ; τί φής; ταῦτα οὐχὶ
καλῶς λέγεται; ΚΡ. Καλῶς. ΣΏΩ, Οὐκοῦν τὰς μὲν
χρηστὰς τιμᾶν, τὰς δὲ πονηρὰς μή; KP. Ναί. ΣΩ.
Χρησταὶ δὲ οὐχ ai τῶν φρὸνίμῶν; πονηραὶ δὲ at τῶν
ἀφρόνων; KP. Πῶς δ᾽ οὔ ; ‘

VIL. SQ. Φέρε δή, πῶς ad τὰ τοιαῦτα ἐλέγετο ;

λέγεις περὶ τῶν δοξῶν] Euseb. τὸν περὶ τῶν δοξῶν.
ἐπειδὴ ὧδε ἔχω] Commonly ἐπειδὴ γε ὧδε ἔχω, against the MSS.
τὰς δόξας τῶν avOp.] Vind. 1. 6. Vat. Flor. d. with Euseb.:
τὰς δόξας τὰς τῶν ἀνθρ. unnecessarily, A little further οὐδὲ,
πάντων ---τῶν δ᾽ ov, are wanting in Bod]. Ven. Ὁ. Flor. ἢ. Huet.
Par. DS., yet they are found in the margin of Bodl.

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CRITO. 75

γυμναζόμενος ἀνὴρ καὶ τοῦτο πράττων" πότερον παντὸς
ἀνδρὸς ἐπαίνῳ καὶ ψόγῳ καὶ δόξη τὸν νοῦν προςέχει,
ἢ ἑνὸς μόνου ἐκείνου, ὃς ἂν τυγχάνῃ ἰατρὸς ἢ παιδο-
τρίβης ὦν ;" ΚΡ. “Ἑνὸς μόνου. SQ. Οὐκοῦν φοβεῖσθαι
χρὴ τοὺς ψόγους καὶ ἀσπάζεσθαι τοὺς ἐπαίνους τοὺς
τοῦ ἑνὸς ἐκείνου, ἀλλὰ μὴ τοὺς τῶν πολλῶν. ΚΡ.
Δῆλα δή. LQ. Ταύτῃ ἄρα αὐτῷ πρακτέον καὶ γυμνα-
Oreo καὶ ἐδεστέον γε καὶ ποτέον, ἣ ἂν τῷ ἑνὶ δοκῇ τῷ
ἐπιστάτῃ καὶ ἐπαΐοντι μᾶλλον ἢ ἣ ξύμπασι τοῖς ἄλλοις.
KP. "Εστιταῦτα. SQ. Εἶεν. ἀπειθήσας δὲ τῷ ἑνὶ καὶ
ἀτιμάσας αὐτοῦ τὴν δόξαν καὶ τοὺς ἐπαίνους, τιμήσας ᾿
δὲ τοὺς τῶν πολλῶν καὶ μηδὲν ἐπαϊόντων apa οὐδὲν
κακὸν πείσεται; KP. Πῶς γὰρ οὔ; SQ. Τί δ᾽ ἔστι
τὸ κακὸν τοῦτο; καὶ ποῖ τείνει, καὶ εἰς τί τῶν τοῦ
ἀπειθοῦντος; ΚΡ, Δῆλον, ὅτι εἰς τὸ σῶμα’ τοῦτο
yap διόλλυσιν. TQ. Καλῶς λέγεις. οὐκοῦν καὶ τἄλλα,

VII. ὃς ἂν τυγχάνῃ] So Bod]. Vat. Ven.a.b. Ang. Huet.
7 Vindobb., Flor.b. d. ἢ, ἢ. 1.. Zitt. for the common reading rvy-
χάνοι. Tub. and a few others, τυγχάνει, erroneously.

kai ἐδεστέον γε] γε is omitted in Huet.

τιμήσας δὲ τοὺς THY πολλῶν] Bodl. Vat. Ven. Ὁ. Vind. 1.4.6.
Tub. Flor. d.f. ἢ. Huet. τοὺς τῶν πολλῶν λόγους καὶ τ΄ A. which
is probably a gloss.

τὸ κακὸν Tovro;| τὸ is added from Bodl. Ven. Ὁ. Vat. Tub.
Vind. 1. 4.6.7. Flor. d.f.h. Huet. Par. DS.

Δῆλον, ὅτι εἰς τὸ σι] Vat. Ven. b. Vind. 1. 4. 6. 7. Flor. d.
f.h. Huet. Par. DS. have the following reading : ἀπειθοῦντος ;
ἢ δῆλον ὅὕτι---διολλ. Crit. Καλῶς λέγεις. Socr. Οὐκοῦν καὶ
x. τ. AX. In the same passage, Vat. Ven. Ὁ. Vind. 1. 4.6.7.
Flor. ἃ. ἢ. Huet. Par. DS. διολλύει, which form Porson, ad Med.
p. 455. considers unauthorised by the tragic poets, and Bastius
Epist. crit. p. 136., by all Attic writers; but see Buttmann. Gr.
Vol. I. p, 525,

76 PLATO.

ὦ Κρίτων, οὕτως, ἵνα μὴ πάντα διΐωμεν. καὶ δὴ κα
περὶ τῶν δικαίων καὶ ἀδίκων καὶ αἰσχρῶν καὶ Kad
καὶ ἀγαθῶν καὶ κακῶν, περὶ ὧν νῦν ἡ βουλὴ He
ἐστιν, πότερον τῇ τῶν πολλῶν δόξῃ δεῖ ἡμᾶς ἕπεσθ
καὶ φοβεῖσθαι ταύτην, ἢ τῇ τοῦ ἑνός, εἴ τίς ἐστι
ἐπαΐων, ὃν δεῖ καὶ αἰσχύνεσθαι καὶ φοβεῖσθαι μᾶλλο
ἢ ξύμπαντας τοὺς ἄλλους ; ᾧ εἰ μὴ ἀκολουθήσομεν,
διαφθεροῦμεν ἐκεῖνο καὶ λωβησόμεθα, ὃ τῷ μὲν δικαίῳ
βέλτιον ἐγίγνετο, τῷ δὲ ἀδίκῳ ἀπώλλυτο." ἢ οὐδέ
ἐστι τοῦτο; ΚΡ. Οἶμαι ἔγωγε, ὦ Σώκρατες.

VIIL.. SQ. Φέρε δή, ἐὰν τὸ ὑπὸ τοῦ ὑγιεινοῦ μὲν
βέλτιον γιγνόμενον, ὑπὸ τοῦ νοσώδους δὲ διαφθει-
ρόμενον διολέσωμεν πειθόμενοι μὴ τῇ τῶν ἐπαϊόντων
δόξῃ," apa βιωτὸν ἡμῖν ἐστι, διεφθαρμένου αὐτοῦ ;
ἔστι δέ που τοῦτο τὸ σῶμα. ἢ οὐχί; ΚΡ, Ναί.
ΣΩ,. ἾΑρ᾽ οὖν βιωτὸν ἡμῖν ἐστι μετὰ μοχθηροῦ καὶ
διεφθαρμένου σώματος; ΚΡ. Οὐδαμῶς. DQ. ᾿Αλλὰ
pet ἐκείνου ἄρα" ἡμῖν βιωτὸν διεφθαρμένου, ᾧ τὸ
ἄδικον μὲν λωβᾶται," τὸ δὲ δίκαιον ὀνίνησιν ; ἣ φαυ-
λότερον“ ἡγούμεθα εἷναι τοῦ σώματος ἐκεῖνο, ὅ τι πότ᾽
ἐστι τῶν ἡμετέρων, περὶ ὃ ἥ τε ἀδικία καὶ ἡ δικαιοσύνη,
ἐστίν; ΚΡ, Οὐδαμῶς. ΣΩ. ᾿Αλλὰ τιμιώτερον;
KP. Πολύ γε. ΣΩ. Οὐκ ἄρα, ὦ βέλτιστε, πάνυ

καὶ φοβεῖσθαι ταύτην] So Vat. Vind. 1. 4. 6. Flor. a.c. 4. ἢ
Par. BC. Huet. for the common reading αὐτὴν. “

VII. τοῦτο τὸ σῶμα] So Bodl. Vat. Ven. b. 7 Vindb. Tub.
Flor. d. ἢ. and others. Commonly τὸ was wanting, with the ap-
probation of Buttmaan.

ἀλλὰ per’ ἐκείνου ἄρα] Old editions after ἄρα insert ἐστίν,
which is rejected by the best MSS.

@ τὸ ἄδικον μὲν d.] Steph. conjectures ὃ which is read in
Euseb. and in Vind. 3. 4. Flor. d.; but see note, oe

CRITO. 77

ε n

a v4 / val
ἡμῖν οὕτω φροντιστέον, τί ἐροῦσιν" οἱ πολλοὶ ἡμᾶς,
ἀλλ᾽ Ψ “ey 2 oh } an 4 \ 307 ε Ὁ"
ὃ τι ὁ ἐπαΐων περὶ τῶν δικαίων καὶ ἀδίκων, ὁ εἷς,
\ lb a a / e na Ν / > > n
καὶ αὐτὴ ἡ ἀλήθεια. ὥςτε πρῶτον μὲν ταύτῃ οὐκ ὀρθῶς
eisnyet,’ eisnyovpevos τῆς τῶν πολλῶν δόξης δεῖν ἡμᾶς
φροντίζειν περὶ τῶν δικαίων καὶ καλῶν καὶ ἀγαθῶν
καὶ τῶν ἐναντίων. ἀλλὰ μὲν δή, φαίη γ᾽ ἄν τις, οἷοί τ᾽
εἰσὶν ἡμᾶς οἱ πολλοὶ ἀποκτιννύναι; ΚΡ. Δῆλα δὴ
καὶ ταῦτα: φαίη γὰρ ἄν, ὦ Σώκρατες. DQ. ᾿Αληθῆ
λέγεις. ἀλλ᾽, ὦ θαυμάσιε, οὗτός τε 6 λόγος, ὃν διελη-
λύθαμεν, ἔμοιγε δοκεῖ ἔτι ὅμοιος εἶναι τῷ καὶ πρό-
τερον" καὶ τόνδε αὖ σκόπει, εἰ ἔτι μένει ἡμῖν ἢ οὔ,
ὅτι οὐ τὸ ζῆν περὶ πλείστου ποιητέον, ἀλλὰ τὸ εὖ ζῆν.
ΚΡ. ᾿Αλλὰ μένει. SQ. Τὸ δὲ εὖ καὶ καλῶς καὶ ὃδι-
7 [τ SF « »] / μὴ > 7 7
καίως ὅτι ταὐτόν ἐστι, μένει, ἢ OV μένει; KP. Μένει.
IX. SQ. Οὐκοῦν ἐκ τῶν ὁμολογουμένων" τοῦτο
/ / 7 pais, he | i. a " /
σκεπτέον, πότερον δίκαιον ἐμὲ ἐνθένδε πειρᾶσθαι ἐξιέ-
ναι, μὴ ἀφιέντων ᾿Αθηναίων," ἢ οὐ δίκαιον: καὶ ἐὰν
μὲν φαίνηται δίκαιον, πειρώμεθα, εἰ δὲ μή, ἐῶμεν: as

τί ἐροῦσιν] Bodl. Ven. b. Vind. 1.4. Tub. Huet. Par. DS. τί
ἐροῦσιν. Commonly 0 rei ep. see note.

Δῆλα δὴ καὶ ταῦτα" φαίη yap dv—] Steph. δηλαδὴ καὶ ταῦτα
φαίη γ᾽ ἄν τις. see note.

οὗτός τε ὁ λόγος] So Coisl. Vat. Ven. ". Paris. DES. Huet.
Angel. Tubing. Flor. a. Ὁ. ὁ. h. i. and from a correction in Bodl.
The common reading was ye.

δοκεῖ ἔτι ὕμοιος] érvisadded from Ven. b. Huet. Par.D. Flor-h.

Further on the common reading was τῷ προτέρῳ, which is changed
from Bodl. Ven. b. Huet. Par. DS. Vind. 4. Flor. ἢ. into τῷ καὶ

πρότερον.

καὶ τόνδε αὖ σκόπει] Commonly τόνδε δὲ ad ox. But in
Bodl. Vat. Ven. b. Tub. Flor.d. Vind. θ. Huet. δὲ is correctly
omitted.

THis

78 PLATO.

δὲ σὺ λέγεις τὰς σκέψεις περί TE ἀναλώσεως χρή
μάτων" καὶ δόξης“ καὶ παίδων τροφῆς, μὴ ὡς ἀληθῶς
ταῦτα, ὦ Κρίτων, σκέμματα' ἢ τῶν ῥᾳδίως ἀποκτιν-
vivtwv® καὶ ἀναβιωσκομένων γ᾽ ἄν, εἰ οἷοί τε ἦσαν,
οὐδενὶ ξὺν νῷ, τούτων τῶν πολλῶν. ἡμῖν δ᾽, ἐπειδὴ ὁ
λόγος οὕτως αἱρεῖ," μὴ οὐδὲν ἄλλο σκεπτέον ἢ ἢ ὅπερ.
νῦν δὴ ἐλέγομεν, πότερον δίκαια πράξομεν καὶ χρή-
ματα τελοῦντες τούτοις τοῖς ἐμὲ ἐνθένδε ἐξάξουσι καὶ
χάριτας, καὶ αὐτοὶ ἐξάγοντές τε καὶ ἐξαγόμενοι, ἢ τῇ
ἀληθείᾳ ἀδικήσομεν ταῦτα πάντα ποιοῦντες" κἂν φαι-
νώμεθα ἄδικα αὐτὰ ἐργαζόμενοι, μὴ οὐ δέῃ ὑπολογί-
ζσθαι οὔτ' εἰ ἀποθνήσκειν δεῖ παραμένοντας καὶ
ἡσυχίαν ἄγοντας, οὔτε ἄλλο ὁτιοῦν πάσχειν πρὸ τοῦ
ἀδικεῖν ΚΡ. Καλῶς μέν μοι δοκεῖς λέγειν, ὦ Σώ-
κρατες, ὅρα δὲ τί δρῶμεν. TO. Σκοπῶμεν, ὦ ᾽γαθέ,
κοινῇ, καὶ εἴ πῃ ἔχεις ἀντιλέγειν ἐμοῦ λέγοντος, ἀντί-
λεγε, καί σοι πείσομαι: εἰ δὲ μή, παῦσαι ἤδη, ὦ
μακάριε, πολλάκις μοι λέγων τὸν αὐτὸν λόγον, ὡς χρὴ
ἐνθένδε ἀκόντων ᾿Αθηναίων ἐμὲ ἀπιέναι: ὡς ἐγὼ περὶ
πολλοῦ ποιοῦμαι πεῖσαί σε ταῦτα πράττειν, ἀλλὰ μὴ
ἄκοντος." ὅρα δὲ δὴ τῆς σκέψεως τὴν ἀρχήν, ἐάν σοι
ἱκανῶς λέγηται, καὶ πειρῶ ἀποκρίνεσθαι τὸ ἐρω-
τώμενον, ἣ ἂν μάλιστα οἴη. KP. ᾿Αλλὰ πειρά-
σομαι.

Χ. ΣΩ, Οὐδενί τρόπῳ φαμὲν ἑκόντας ἀδικητέον.

IX. περί τε ἀναλώσεως χρημάτων] So Bodl. Ven. b. Vat.
Tub. 1. 4. 6, 7. Flor.d.h. Huet. Par. DS. The common reading
was περί TE χρημάτων ἀναλώσεως, which Bekker also retained.

ἀλλὰ μὴ ἄκοντος] ἄκοντα, Vind. 6.

πειρῶ ἀποκρίνεσθαι] Old editions ἀποκρίνασθαι, against almost
all the MSS. The present is best suited to the sense.

CRITO. 29

εἶναι," ἤ τινι μὲν ἀδικητέον τρόπῳ, τινὶ δὲ οὔ; ἢ
οὐδαμῶς τό γε ἀδικεῖν οὔτε ἀγαθὸν οὔτε καλόν, ὡς
πολλάκις ἡμῖν καὶ ἐν τῷ ἔμπροσθεν χρόνῳ ὡμολογήθη;
ὅπερ καὶ ἄρτι ἐλέγετο. ἢ πᾶσαι ἡμῖν ἐκεῖναι αἱ πρόσ-
θεν ὁμολογίαι ἐν ταῖςδε ταῖς ὀλίγαις ἡμέραις ἐκκεχυ-
μέναι εἰσί," καὶ πάλαι, ὦ Κρίτων, ἄρα τηλικοίδε γέροντες
ἄνδρες πρὸς ἀλλήλους σπουδῇ διαλεγόμενοι ἐλάθομεν
ἡμᾶς αὑτοὺς παίδων οὐδὲν διαφέροντες ; ἢ παντὸς μᾶλ-
λον" οὕτως ἔχει, ὥςπερ τότε ἐλέγετο ἡμῖν ; εἴτε φασὶν
οἱ πολλοὶ εἴτε μή, καὶ εἴτε δεῖ ἡμᾶς ἔτι τῶνδε χαλε-
πώτερα πάσχειν εἴτε καὶ πραότερα, ὅμως τό γε ἀδικεῖν
τῷ ἀδικοῦντι καὶ κακὸν καὶ αἰσχρὸν τυγχάνει ὃν παντὶ
τρόπῳ ; φαμέν, ἢ οὔ; ΚΡ. Φαμέν. TQ. Οὐδαμῶς
ἄρα δεῖ ἀδικεῖν. ΚΡ. Οὐ δῆτα. BOQ. Οὐδὲ ἀδικού-
μενον ἄρα ἀνταδικεῖν, ὡς οἱ πολλοὶ οἴονται,“ ἐπειδή ye
οὐδαμῶς δεῖ ἀδικεῖν. KP. Οὐ φαίνεται. TQ. Τί δὲ
δή ; κακουργεῖν δεῖ, ὦ Κρίτων, ἢ οὔ; ΚΡ. Οὐ δεῖ δή
που, ὦ Σώκρατες. TV. Τί δέ; ἀντικακουργεῖν κακῶς
πάσχοντα, ὡς οἱ πολλοί φασι, δίκαιον, ἢ οὐ δίκαιον ;

X. ἤ τινι μὲν ἀδικ.] Steph. has given τοὺς μέν. But the pas-
sage relates to various modes of doing injustice.

ὅπερ καὶ ἄρτι ἐλέγετο. Heindorf. conjectures ὡς πολλάκις μὲν
ἡμῖν---ὡμολογήθη, ἀτὰρ καὶ ἄρτι ἐλέγετο. Par. BCE. Ang. Flor.
a. b. c. f. i. have ἐγένετο interlined. The common reading has this
sense: which was also suid a little time ago. For Socrates, in what
goes before, has several times referred to this precept, as in c. 8, to-
wards the end.

- αἰσχρὸν τυγχάνει] Commonly τυγχάνειν, which is corrected
from Bodl. Ven. Z. a. Ὁ. Vat. Tub., 7 Vindd. Florent. Par.
BCDES. Zitt. and edit. Ald. Bas. 1. 2.

Ti δὲ δή 3] Commonly τί δαὶ δή; which is changed from Ven,
b. Vat. Vind. 1.6.7. Flor.d.h. Huet. Par. DS.

80 PLATO.

ΚΡ, Οὐδαμῶς. SQ. Td γάρ που κακῶς ποιεῖν ἀν-
θρώπους τοῦ ἀδικεῖν οὐδὲν διαφέρει. ΚΡ. ᾿Αληθ
λέγεις. TQ. Οὔτε ἄρα ἀνταδικεῖν δεῖ οὔτε κακῶς
ποιεῖν οὐδένα ἀνθρώπων, οὐδ᾽ ἂν ὁτιοῦν πάσχῃ ὑπ᾽
αὐτῶν." καὶ ὅρα, ὦ Κρίτων, ταῦτα καθομολογῶν, ὅπως
μὴ παρὰ δόξαν ὁμολογῇς. οἶδα γάρ, ὅτι ὀλίγοις Tio
ταῦτα καὶ δοκεῖ καὶ δόξει. οἷς οὖν οὕτω δέδοκται καὶ
οἷς μή, τούτοις οὐκ ἔστι κοινὴ βουλή, GAN ἀνάγκη
τούτους ἀλλήλων καταφρονεῖν, ὁρῶντας τὰ ἀλλήλω
βουλεύματα. σκόπει δὴ οὖν καὶ σὺ εὖ pada,® πότερον
κοινωνεῖς καὶ ξυνδοκεῖ σοι’ καὶ ἀρχώμεθα ἐντεῦθεν
βουλευόμενοι, ὡς οὐδέποτε ὀρθῶς ἔχοντος" οὔτε τοῦ
ἀδικεῖν οὔτε τοῦ ἀνταδικεῖν οὔτε κακῶς πάσχοντα ἀμύ-
νεσθαι ἀντιδρῶντα κακῶς: ἢ ἀφίστασαι καὶ οὐ κοινωνεῖς
τῆς ἀρχῆς ; ἐμοὶ μὲν γὰρ καὶ πάλαι οὕτω καὶ νῦν ἔτι
δοκεῖ, σοὶ δ᾽ εἴ πῃ ἄλλῃ δέδοκται, λέγε καὶ δίδασκε.
εἰ δὲ ἐμμένεις τοῖς πρόσθεν, τὸ μετὰ τοῦτο ἄκουε:
ΚΡ. ᾿Αλλ᾽ ἐμμένω τε καὶ ξυνδοκεῖ μοι' ἀλλὰ A€ye.
ΣΩ. Λέγω δὴ αὖ τὸ μετὰ τοῦτο, μᾶλλον δ᾽ ἐρωτῶ"

ταῦτα καθομολογῶν] Commonly ὁμολογῶν, which is changed
on the authority of Bodl. Vat. Ven. b. Huet. Par. DS. Vind. 1.
4.6. Tub. Flor. d.

οἷς οὖν οὕτω 0.] Commonly οἷς δ᾽ οὕτω ὃ. The correct reading —
_ is found in Bod]. Coisl. Ven.b. Vat. Tub. all the Vindobb. Huet. —
Par. BCDEHS. Ang. Flor. Ὁ. c. d. ἢν h. i. Zitt. and others. :

ὁρῶντας τὰ ἀλλήλων B.] So Bodl. Ven. b. Vat. Tub. Vind.
1, 4. 6. 7. Flor. ἀ. ἢ. Huet. Par. DS. Old editions ἀλλήλων τὰ
B. Immediately after, the same have 01) οὖν for the common reading - |
οὖν δή.

ἀντιδρῶντα] So Bodl. Vat. Ven. b. Tub. Vind. 1. 4. 6. 7.
Picts. ἃ. Τὶ ἢ. Zitt,. Huet. Par. BC tee Commonly ἀντι-
δρῶντας.

καὶ νῦν ἔτι δοκεῖ] Huet. Ῥατ, Ὁ 5. Flor. h. καὶ νῦν οὕτω δι

CRITO. 8]

ξ / ‘4 Ν᾿ / bs
πότερον a ἄν τις ὁμολογήσῃ τῳ δίκαια ὄντα ποιητέον ἢ
ἐξαπατητέον; ΚΡ, Ποιητέον.
3
ΧΙ, ΣΩ. Ἐκ τούτων δὴ ἄθρει." ἀπιόντες ἐνθένδε
e an Ν ᾿ Ν a
ἡμεῖς μὴ πείσαντες τὴν πόλιν" πότερον κακῶς τινας
ποιοῦμεν, καὶ ταῦτα ods ἥκιστα δεῖ, ἢ ov; καὶ ἐμμέ-
νομεν οἷς ὡμολογήσαμεν δικαίοις“ οὖσιν, ἢ οὔ; ΚΡ.
> 4 > a
Οὐκ ἔχω, ὦ Σώκρατες, ἀποκρίνασθαι πρὸς ὃ ἐρωτᾷς"
> a @
ov yap ἐννοῶ. YQ. ᾿Αλλ᾽ ὧδε σκόπει. εἰ μέλλουσιν
aN / “-“
ἡμῖν ἐνθένδε“ εἴτε ἀποδιδράσκειν, εἴθ᾽ ὅπως δεῖ ὀνο-
, “ a
μάσαι τοῦτο, ἐλθόντες οἱ νόμοι Kal τὸ κοινὸν τῆς πό-
Aews® ἐπιστάντες ἔροιντο᾽ Εἰπέ μοι, ὦ Σώκρατες, τί
n (> ” “Ὁ , a” Dy
ἐν νῷ ἔχεις ποιεῖν ; ἄλλο τι ἢ τούτῳ TO ἔργῳ,' ᾧ ἐπι-
χειρεῖς, διανοεῖ τούς τε νόμους ἡμᾶς ἀπολέσαι καὶ
ξύμπασαν τὴν πόλιν τὸ σὸν μέρος ;% ἢ δοκεῖ σοι οἷόν
of > \ , 5. ἴα Et ἢ ἢ
τε ἔτι ἐκείνην τὴν πόλιν εἶναι καὶ μὴ ἀνατετράφθαι,
x ε , i Ν > ΄ 2 7 seu
ἐν ἣ ἂν ai γενόμεναι δίκαι' μηδὲν ἰσχύωσιν, ἀλλ᾽ ὑπὸ
ἰδιωτῶν ἄκυροί τε γίγνωνται καὶ διαφθείρωνται; Τί
ἐροῦμεν, ὦ Κρίτων, πρὸς ταῦτα καὶ ἄλλα τοιαῦτα;
πολλὰ γὰρ ἄν τις ἔχοι, ἄλλως τε καὶ ῥήτωρ, εἰπεῖν
πον / “ ’ Ἕ 7 A Ἂς / Ν
ὑπὲρ τούτου τοῦ νόμου ἀπολλυμένου, ὃς τὰς δίκας τὰς
δικασθείσας προςτάττει κυρίας εἶναι. ἢ ἐροῦμεν πρὸς
αὐτούς, ὅτι ᾿Ηδίκει γὰρ ἡμᾶς ἡ πόλις" καὶ οὐκ ὀρθῶς
τὴν δίκην ἔκρινε; Ταῦτα ἢ τί ἐροῦμεν ; ΚΡ. Ταῦτα
νὴ AC, ὦ Σώκρατες.
XII. SQ. Τί οὖν, dv εἴπωσιν οἱ νόμοι, Ὦ, Σώ-

ΧΙ, ἐν 7 ἂν αἱ γενόμεναι 0.) γιγνόμεναι, Vat. Ven. Ὁ. Vind. 6,
Flor. d. and others, but the common reading is preferable. Some
omitting ἄν, have γίγνονται καὶ διαφθείρονται, which is also
found in Bodl. and Ven. b.

XII. Ti οὖν, ἂν εἴπωσιν] The comma was commonly omitted.
Immediately afterwards, Steph. ἢ καὶ τ. and δικάζοε, against all the
MSS. and the meaning of the passage.

82 PLATO.

Kpares, ἦ καὶ ταῦτα ὡμολόγητο ἡμῖν τε Kat ool, ἢ
ἐμμένειν ταῖς δίκαις αἷς ἂν ἡ πόλις δικάζῃ ;" εἰ οὖν
αὐτῶν θαυμάζοιμεν λεγόντων, ἴσως ἂν εἴποιεν, ὅτι ὮὯΣ
Σώκρατες, μὴ θαύμαζε τὰ λεγόμενα, GAN ἀποκρίνου,
ἐπειδὴ καὶ εἴωθας χρῆσθαι τῷ ἐρωτᾶν τε καὶ ἀποκρί-
νεσθαι. φέρε γάρ, τί ἐγκαλῶν ἡμῖν τε καὶ τῇ πόλει
ἐπιχειρεῖς ἡμᾶς ἀπολλύναι ; οὐ πρῶτον μέν σε ἐγεν-
νήσαμεν" ἡμεῖς, καὶ δ ἡμῶν ἔλαβε τὴν μητέρα σου ὃ
πατὴρ καὶ ἐφύτευσέ σε; φράσον οὖν, τούτοις ἡμῶν, —
τοῖς νόμοις τοῖς περὶ τοὺς γάμους" μέμφει τι ὡς οὐ
καλῶς ἔχουσιν ; Οὐ μέμφομαι, φαίην ἄν. ᾿Αλλὰ τοῖς
περὶ τὴν τοῦ γενομένου τροφήν τε καὶ παιδείαν, ἐν
ἡ καὶ σὺ ἐπαιδεύθης ; 7) οὐ καλῶς" προςέταττον ἡμῶν
οἱ ἐπὶ τούτοις τεταγμένοι νόμοι, παραγγέλλοντες τῷ
πατρὶ τῷ σῷ σε ἐν μουσικῇ καὶ γυμναστικῇ παιδεύειν ;*
Καλῶς, φαίην ἄν. Hiev. ἐπειδὴ δὲ ἐγένου τε καὶ
ἐξετράφης καὶ ἐπαιδεύθης,Σ ἔχοις ἂν εἰπεῖν πρῶτον
μὲν, ὡς οὐχὶ ἡμέτερος ἦσθα καὶ ἔκγονος καὶ δοῦλος,
αὐτός τε καὶ οἱ σοὶ πρόγονοι ;" καὶ εἰ τοῦθ᾽ οὕτως
ἔχει, ap ἐξ ἴσου οἴει εἶναι σοὶ τὸ δίκαιον καὶ ἡμῖν,
καὶ ἅττ᾽ ἂν ἡμεῖς σε ἐπιχειρῶμεν ποιεῖν, καὶ σὺ
ταῦτα ἀντιποιεῖν᾽ οἴει δίκαιον εἶναι; ἢ πρὸς μὲν ἄρα

δι’ ἡμῶν ἔλαβε] ἐλάμβανε, Βοάϊ, Ven. Ὁ. Tub. Huet. Par. DS.
Vind. 4, Flor. h.; but Ven. b. in the margin, has ἔλαβε.

περὶ THY τοῦ γενομένου] Ven. &. and the margin of Par. BC.
Flor. a. ἢ, γεννωμένου, which might be defended from Lysis p.
237. E. Alcibiad. 1. p. 121. Ὁ. But see Herodot. V. 4, VII. 3.
A little further, old editions, ἢ οὐ καλῶς, which is corrected from
Vind. 2. 5. Ven. b.

ot ἐπὶ τούτοις τεταγμένοι] I have not hesitated to adopt this
reading from Bodl. Vat. Tubing. Vind. 1.4.6.7. Flor.d.h. Huet.
Par. DS. for the common reading τούτῳ.

καὶ σὺ ταῦτα av7im.| So Par. B. Vind. 2.3.5. Wat. Ven. a.

CRITO. 83

σοι TOY πατέρα οὐκ ἐξ ἴσου ἣν τὸ δίκαιον Kal πρὸς τὸν
δεσπότην, εἴ σοι ὧν ἐτύγχανεν, ὥςτε, ἅπερ πάσχοις,
ταῦτα καὶ ἀντιποιεῖν, οὔτε κακῶς ἀκούοντα ἀντιλέγειν"
οὔτε τυπτόμενον ἀντιτύπτειν οὔτε ἄλλα τοιαῦτα πολλά:
πρὸς δὲ τὴν πατρίδα ἄρα' καὶ τοὺς νόμους ἐξέσται σοι,
ὥςτε, ἐάν σε ἐπιχειρῶμεν ἡμεῖς ἀπολλύναι δίκαιον
ἡγούμενοι εἶναι, καὶ σὺ δὲ ἡμᾶς τοὺς νόμους καὶ τὴν
πατρίδα καθ᾽ ὅσον δύνασαι ἐπιχειρήσεις ἀνταπολλύναι,
καὶ φήσεις ταῦτα ποιῶν δίκαια πράττειν, ὁ τῇ ἀληθείᾳ
τῆς ἀρετῆς ἐπιμελόμενος ; ἢ οὕτως εἶ σοφός, ὥςτε
λέληθέ σε, ὅτι μητρός τε καὶ πατρὸς καὶ τῶν ἄλλων
προγόνων ἁπάντων τιμιώτερόν ἐστι πατρὶς καὶ σεμ-
νότερον καὶ ἁγιώτερον καὶ ἐν μείζονι μοίρᾳ" καὶ παρὰ
θεοῖς καὶ παρ᾽ ἀνθρώποις τοῖς νοῦν ἔχουσι, καὶ σέβεσ-
θαι δεῖ καὶ μᾶλλον ὑπείκειν καὶ θωπεύειν πατρίδα χα-
λεπαίνουσαν ἢ πατέρα, καὶ ἢ πείθειν, ἢ ποιεῖν" ἃ ἂν
κελεύῃ, καὶ πάσχειν, ἐάν τι προςτάττῃ παθεῖν, ἡσυχίαν
ἄγοντα, ἐάν τε τύπτεσθαι ἐάν τε δεῖσθαι, ἐάν τε εἰς

Tub. Zittav., which we think the true reading. Bodl. Coisl. Ven.
fb. Vind. 1.4.6.7. Flor.a.b.c.d.f.h.i. Huet. Ang. Par.
CDHS. καὶ σοὶ ταῦτα. Old editions, ταῦτα καὶ od ἀντ. see
note.

πρὸς τὸν δεσπότην] The article is added from Bodl. Coisl.
Ven. b. Tub. Vind. 1.3.4. Flor. Ὁ. Huet. Par. DS,

ὥςτε, ἅπερ πάσχοις7 So Bodl. Vat. Coisl. Ven. & a. b. Tub.
Vind. 1.4.6. Flor. b.c.d.i. Zitt. Par. BCH. Angel. for the
common reading πάσχεις.

τῆς ἀρετῆς ἐπιμελόμενος] Commonly ἐπιμελούμενος, which
is changed on the authority of Bodl. Ven. b. Vind. 4. 7. Par.
DS. Flor. d. h.

ἐστι πατρὶς] ἐστιν ἡ πατρὶς, Bodl. Ven. Ὁ. Tub. Vind. 7.
Huet. Par. 8. Flor. h., but there is no need of the article.

ἃ ἂν κελεύῃ} The old editions corruptly give κελεύοι, which is
changed on the authority of almost all the MSS.

84 PLATO.

πόλεμον ἄγῃ τρωθησόμενον ἢ ἀποθανούμενον, ποιητέον
ταῦτα, καὶ τὸ δίκαιον οὕτως ἔχει, καὶ οὐχὶ ὑπεικτέον,
οὐδὲ ἀναχωρητέον, οὐδὲ λειπτέον τὴν τάξιν, ἀλλὰ καὶ
ἐν πολέμῳ καὶ ἐν δικαστηρίῳ καὶ πανταχοῦ ποιητέον ἃ
ἂν κελεύῃ ἡ πόλις καὶ ἡ πατρίς, ἢ πείθειν αὐτὴν ἣ τὰ
δίκαιον πέφυκε" " βιάζεσθαι δ᾽ οὐχ ὅσιον οὔτε μητέρα
οὔτε πατέρα, πολὺ δὲ τούτων ἔτι ἧττον τὴν πατρίδα.
Τί φήσομεν πρὸς ταῦτα, ὦ Κρίτων ; ἀληθῆ λέγειν τοὺς
νόμους, ἢ οὔ; ΚΡ. Ἔμοιγε δοκεῖ.

XIII. SQ. Σκόπει τοίνυν, ὦ Σώκρατες, φαῖεν av
tows οἱ μόμοι, εἰ ἡμεῖς ταῦτα ἀληθῆ λέγομεν, ὅτι οὐ
δίκαια ἡμᾶς ἐπιχειρεῖς δρᾶν ἃ νῦν ἐπιχειρεῖς. ἡμεῖς
γάρ σε γεννήσαντες, ἐκθρέψαντες, παιδεύσαντες, με-
ταδόντες ἁπάντων ὧν οἷοί τ᾽ ἦμεν καλῶν σοὶ καὶ τοῖς
ἄλλοις πᾶσι πολίταις, ὅμως προαγορεύομεν τῷ ἐξου-
σίαν πεποιηκέναι ᾿Αθηναίων τῷ βουλομένῳ, ἐπειδὰν.
δοκιμασθῇ καὶ ἴδῃ" τὰ ἐν τῇ πόλει πράγματα καὶ ἡμᾶς
τοὺς νόμους, ᾧ ἂν μὴ ἀρέσκωμεν ἡμεῖς, ἐξεῖναι Aa-

fe ar

βόντα τὰ αὑτοῦ ἀπιέναι ὅποι dv βούληται. καὶ οὐδεὶς

ποιητέον ταῦτα] Commonly ποιητέα, against Bodl. Vat. Ven.
b. Tub. Vind. 1. 4.5.6. Flor.a. b.c.d.f.b.i. Huet. Par. Bs
CDES. A little further οὐχὶ for οὐχ is supplied by nearly the
same MSS.

κελεύῃ ἡ πόλις] Commonly κελεύοι, against all the MSS. ex-
cept Paris. E. The old editions also have ἡ πόλις τε καὶ ἡ
πατρ., but re is omitted by the best MSS.

XII. ἃ νῦν ἐπιχειρεῖς] νῦν formerly omitted, is found in
most MSS. Also in Bas. 2.

σοὶ καὶ τοῖς GAX.] Editions have σοί re x. το ἀλλ. I have re-
jected re on the authority of Bodl. Vat. Ven. b. Tub. Vind. 1. 3.
4.6.7. Flor. d.h. Huet. Par. DS.

ἐπειδὰν δοκιμασθῇ] Commonly δοκιμάσῃ, which Ven. Z alone
appears to have.

_—

CRITO. 85

ἡμῶν τῶν νόμων ἐμποδών ἐστιν οὐδ᾽ ἀπαγορεύει, ἐάν
τέ τις βούληται ὑμῶν εἰς ἀποικίαν ἰέναι, εἰ μὴ ἀρέοσ-
κοιμεν ἡμεῖς τε καὶ ἡ πόλις, ἐάν τε μετοικεῖν ἄλλοσέ
ποι" ἐλθών, ἰέναι ἐκεῖσε, ὅποι ἂν βούληται, ἔχοντα τὰ

ς n ἃ 3 a an a
αὑτοῦ. ὃς δ᾽ ἂν ὑμῶν παραμείνῃ, ὁρῶν dv τρόπον ἡμεῖς
τάς τε δίκας δικάζομεν καὶ τἄλλα τὴν πόλιν διοικοῦμεν,
Μ Ν n «ες / By Ἐὰν Ἂς rae « a
ἤδη φαμὲν τοῦτον ὡμολογηκέναι ἔργῳ ἡμῖν ἃ ἂν ἡμεῖς
κελεύωμεν ποιήσειν ταῦτα, καὶ τὸν μὴ πειθόμενον
τριχῇ φαμεν ἀδικεῖν, ὅτι τε γεννήταις οὖσιν ἡμῖν οὐ

/ Nef “ Ἄν) δῇ ε / Φ Ν,
πείθεται, καὶ ὅτι τροφεῦσι, καὶ ὅτι ὁμολογήσας ἢ μὴν

,ὕ ἂν ΄ +” ? Glee ᾿ \
πείθεσθαι“ οὔτε πείθεται οὔτε πείθει ἡμᾶς, εἰ μὴ
καλῶς τι ποιοῦμεν, προτιθέντων ἡμῶν, καὶ οὐκ ἀγρίως
ἐπιταττόντων ποιεῖν ἃ ἂν κελεύωμεν, ἀλλὰ ἐφιέντων
δυεῖν θἄτερα, ἢ πείθειν ἡμᾶς, ἢ ποιεῖν, τούτων οὐδέ-
τερα ποιεῖ.

XIV. Ταύταις δή φαμέν καὶ σέ, ὦ Σώκρατες, ταῖς
ποτὰ 2 ay , ΤῸ: ras Aca
αἰτίαις ἐνέξεσθαι," εἴπερ ποιήσεις ἃ ἐπινοεῖς, καὶ οὐχ
ἥκιστα ᾿Αθηναίων σέ, ἀλλ᾽ ἐν τοῖς μάλιστα" Ei οὖν
ἐγὼ εἴποιμι, διὰ τί δή; ἴσως ἄν μου δικαίως καθά-

ἄλλοσέ ποι ἐλθών] Steph. πη, and further on ὅπη, which is in
very few MSS,

ἔχοντα τὰ αὑτοῦ] Commonly ἔχων. Although this reading
‘might be defended, it was right to change it on the authority of Bod1.
Vat. Ven. b. Vind. 1.3. 4. 6. 7. Flor. a. Ὁ. ἃ, f.h. i. Coisl. Par.
BCDHBUS. Angel. Huet.

ἢ μὴν πείθεσθαι] So Coisl. Par. BC. Flor.a.b.c. f.i. and
Ang. for the common reading ἡμῖν πειθ. In Bodl. above ἡμῖν is
written ἦμ, that is, I think ἦ μὴν. Buttmann conjectured that
πείσεσθαι ought to be read.

ποιοῦμεν, προτιθέντων] Vat. Flor. ἀ. καὶ προτιθέντων. But
see note.

ἀλλὰ ἐφιέντων] ἀφιέντων, Par. H. The form δυεῖν is pre-
served here by all the MSS, and old editt. except Vat. Flor. d. Huet.

I

86 PLATO.

an >’
πτοιντο," λέγοντες, ὅτι ἐν τοῖς μάλιστα ᾿Αθηναίων ἐγ

4 a“ \
αὐτοῖς ὡμολογηκὼς τυγχάνω ταύτην τὴν ὁμολογίαν.
φαῖεν γὰρ ἂν ὅτι °Q Σώκρατες, μεγάλα ἡμῖν τούτων

\ a cg
τεκμήριά ἐστιν, ὅτι σοι καὶ ἡμεῖς ἠρέσκομεν καὶ 7

n /
πόλις" οὐ yap ἄν ποτε TOV ἄλλων ᾿Αθηναίων ἁπάντων.
d 3 2 9 / 2 ha

διαφερόντως" ἐν αὐτῇ ἐπεδήμεις, εἰ μή σοι διαφε-
ρόντως ἤρεσκε, καὶ οὔτ᾽ ἐπὶ θεωρίαν" πώποτε ἐκ τῆς
πόλεως ἐξῆλθες, ὅτι μὴ ἅπαξ εἰς ᾿Ισθμόν, οὔτε ἄλλοσε
οὐδαμόσε, εἰ μή ποι στρατευσόμενος,, οὔτε ἄλλην ἀπο-
δημίαν ἐποιήσω πώποτε, ὥςπερ οἱ ἄλλοι ἄνθρωποι,
οὐδ᾽ ἐπιθυμία σε ἄλλης πόλεως οὐδ᾽ ἄλλων νόμων
ἔλαβεν εἰδέναι, ἀλλὰ ἡμεῖς σοι ἱκανοὶ ἦμεν καὶ ἡ
ς 7 , v4 , Cc on € a WS 4 |
ἡμετέρα πόλις" οὕτω σφόδρα ἡμᾶς ῃροῦ, καὶ ὡμολόγεις
καθ᾽ ἡμᾶς πολιτεύεσθαι" τά τε ἄλλα καὶ παῖδας ἐν
αὐτῇ ἐποιήσω, ὡς ἀρεσκούσης σοι τῆς πόλεως: ἔτι

/ 3 + “Ὁ “ / 5 ὧδ a / i 2
τοίνυν ἐν αὐτῇ τῇ δίκῃ ἐξῆν σοι φυγῆς τιμήσασθαι, εἰ
ἐβούλου, καὶ ὅπερ νῦν ἀκούσης τῆς πόλεως ἐπιχειρεῖς,

4 ς / a \ \ ; ΄- 5 ’ὔ
τότε ἑκούσης ποιῆσαι. σὺ δὲ τότε μὲν ἐκαλλωπίζου
ε > 5 “ > / / a2 na £3
ὡς οὐκ ἀγανακτῶν, εἰ δέοι τεθνάναι σε, ἀλλ᾽ ipod, ὡς
ἔφησθα, πρὸ τῆς φυγῆς θάνατον: νῦν δὲ οὔτ᾽ ἐκείνους
τοὺς λόγους αἰσχύνει, οὔτε ἡμῶν τῶν νόμων ἐντρέπει,

XIV. ὅτι μὴ ἅπαξ εἰς ᾿ἼΙσθμόν] These words are wanting in
Tub. Ven.b. Vind. 6.7. Flor.h. Huet. Par. DS. But they were
read by Athenzus, as Fischer rightly observed. In Bod]. they are
written in the margin.

ἀποδημίαν ἐποιήσω] This order is given in Bodl. Ven. Ὁ. Vat.
Tub. Vind. 1.4.6.7. Flor. d.h. Huet. Editions have ἐποιήσω
ἀποδῦ.

καθ᾽ ἡμᾶς πολιτεύεσθαι] Stephens, against all the MSS. has
given the conjectural reading πολιτεύσεσθαι, which is approved of
by Buttmann. See note.

τῶν νόμων ἐντρέπει)] Vind. 6. τὸν νόμον, injudiciously.

CRITO. 87

ἐπιχειρῶν διαφθεῖραι, πράττεις τε ἅπερ dv δοῦλος
φαυλότατος πράξειεν, ἀποδιδράσκειν ἐπιχειρῶν παρὰ
τὰς ξυνθήκας τε καὶ τὰς ὁμολογίας, καθ᾽ ἃς ἡμῖν ξυ-
νέθου πολιτεύεσθαι. πρῶτον μὲν οὖν ἡμῖν τοῦτ᾽ αὐτὸ
ἀπόκριναι, εἰ ἀληθῆ λέγομεν, φάσκοντές σε ὡμολογη-
κέναι πολιτεύεσθαι καθ᾽ ἡμᾶς ἔργῳ, ἀλλ᾽ οὐ λόγῳ, ἢ
οὐκ ἀληθῆ. Τί φῶμεν πρὸς ταῦτα, ὦ Κρίτων ; ἄλλο
τι ἢ ὁμολογῶμεν; ΚΡ. ᾿Ανάγκη, ὦ Σώκρατες. ΣΏ.
"Addo τι οὖν ἂν φαῖεν" ἢ ξυνθήκας τὰς πρὸς ἡμᾶς
αὐτοὺς καὶ ὁμολογίας παραβαίνεις, οὐχ ὑπ᾽ ἀνάγκης
ὁμολογήσας, οὐδὲ ἀπατηθείς, οὐδὲ ἐν ὀλίγῳ χρόνῳ
ἀναγκασθεὶς βουλεύσασθαι, ἀλλ᾽ ἐν ἔτεσιν ἑβδομή-
κοντα, ἐν οἷς ἐξῆν σοι ἀπιέναι, εἰ μὴ ἠρέσκομεν ἡμεῖς
μηδὲ δίκαιαι ἐφαίνοντό σοι αἷ ὁμολογίαι εἶναι. σὺ δὲ
οὔτε Λακεδαίμονα προῃροῦ οὔτε Κρήτην, ἂς δὴ ἑκάσ-

δοῦλος φαυλότατος] ὃ the article commonly put after δοῦλος, is
omitted in Bod]. Ven. Ὁ. Vat. Tub. Vind. 1.6. Flor. ἀ. ἢ, Huet.
Par. DES.

ξυνέθου πολιτεύεσθαι] Here also Stephens, with Buttmann’s
approbation, against almost all the MSS. corrected πολιτεύσεσθαι.
μὲν after πρῶτον, omitted in old editions, is inserted from Venet. b.
Vat. Tub. Vind. 1. 4.6.7. Flor. ἃ. ἢ. Par. DS.

ὡμολογηκέναι πολιτεύεσθαι] Old editions have πολιτεύσεσθαι
which, following Bekker, we have changed from Coisl. Ven. b.
Vat. all the Vindobb. Flor. d.f.h. Zitt. Huet. Par. DS,

“Ao τι οὖν ἂν φαῖεν Stephens omitted rz and ἂν. Bas. 2.
left out ἂν only. The true reading is supplied by almost all the
MSS.

σὺ δὲ οὔτε Aak.] So Bodl. Vat. Ven. b. Tub. Vind. 1. 4.
Flor. a. c. d.f. ἃ. Huet. Par. BCD ES. for the common reading
σύ re. A little before the old editions except Bas. 2. ἐν οἷς ἣν,
which is corrected from Bodl. Vat. Ven. a. b. Tub., 7 Vindobb.

and most others.

88 PLATO.

Tore φὴς εὐνομεῖσθαι, οὔτε ἄλλην οὐδεμίαν τῶν “EX
ληνίδων πόλεων οὐδὲ τῶν βαρβαρικῶν," ἀλλ᾽ ἐλάττω
ἐξ αὐτῆς ἀπεδήμησας ἢ οἱ χωλοί τε καὶ τυφλοὶ καὶ οἱ
ἄλλοι ἀνάπηροι" οὕτω σοι διαφερόντως τῶν ἄλλων
᾿Αθηναίων ἤρεσκεν ἡ πόλις τε καὶ ἡμεῖς οἱ νόμοι δῆλον
ὅτι" ἃ τίνι γὰρ ἂν πόλις ἀρέσκοι ἄνευ νόμων ; νῦν δὲ
δὴ οὐκ ἐμμενεῖς τοῖς ὡμολογημένοις ; ἐὰν ἡμῖν γε
πείθῃ," ὦ Σώκρατες" καὶ οὐ καταγέλαστός γε ἔσει ἐκ
τῆς πόλεως ἐξελθών.

XV. Σκόπει γὰρ δή, ταῦτα παραβὰς καὶ ἐξαμαρτών
τι τούτων τί ἀγαθὸν ἐργάσει σαυτόν, ἢ τοὺς ἐπιτη-
δείους τοὺς σαυτοῦ: ὅτι μὲν yap κινδυνεύσουσί γέ σου
οἱ ἐπιτήδειοι καὶ αὐτοὶ φεύγειν καὶ στερηθῆναι τῆς
πόλεως, ἢ τὴν οὐσίαν ἀπολέσαι, σχεδόν “τι δῆλον"
αὐτὸς δὲ πρῶτον μὲν ἐὰν εἰς τῶν ἐγγύτατά τινα πό-
λεων ἔλθῃς, ἢ Θήβαζε ἢ Μέγαράδε, --- εὐνομοῦνται

οὐδὲ τῶν βαρβαρικῶν] Commonly οὔτε, which is changed
from Bod]. Ven. Ὁ. Tubing. Vind. 6. Huet. Par. DS. For the
common reading βαρβάρων, Bodl. Vat. Ven. b. Vind. 1. 4. 6. 7.
Flor. d.h. Huet. Par.S. with Eusebius give βαρβαρικῶν. In
Vat. Flor. d. and Vind. 2. "Ἑλληνικῶν also is read, with Butt-
mann’s approbation.

καὶ ἡμεῖς ot νόμοι δῆλον bri] Vind. 4, 7. Flor. ἢ. Huet,
Par. DS. καὶ ot νόμοι ἡμεῖς δ. ᾿

οὐκ ἐμμενεῖς τοῖς Gu.] Bekker corrected ἐμμενεῖς, which is
added by another hand in Bodl.; whereas the other MSS. have
ἐμμένεις. But the future tense is required by the next words: ἐὰν
ἡμῖν γε πείθῃ, ὦ Σ., with which it is plain that ἐμμενεῖς is to
be understood. Stephens inserted it before ἐὰν, writing 2 ῖ
δὲ, ἐὰν Kk. TeX. Eee

Ie

Χν . ἐξαμαρτών τι τούτων] ἐξαμαρτάνων, Bodl. Ven. b.. Tub.
Vind. 7. Flor.h. Huet. Par. DS. In Ven. b., the true reading
is added in the margin.

ἢ Μέγαράδε] Commonly Meydpade. The former is found in

CRITO. 89

yap ἀμφότεραι--- πολέμιος ἥξεις, ὦ Σώκρατες, τῇ τού-
τῶν πολιτείᾳ," καὶ ὅσοιπερ κήδονται τῶν αὑτῶν πό-
λεων, ὑποβλέψονταί σε διαφθορέα ἡγούμενοι τῶν
νόμων, καὶ βεβαιώσεις τοῖς δικασταῖς" τὴν δόξαν, ὥςτε
δοκεῖν ὀρθῶς τὴν δίκην δικάσαι" ὅςτις γὰρ νόμων δια-
φθορεύς ἐστι, σφόδρα που δόξειεν ἂν νέων γε καὶ
ἀνοήτων ἀνθρώπων διαφθορεὺς εἶναι. πότερον οὖν
φεύξει τάς τε εὐνομουμένας πόλεις καὶ τῶν ἀνδρῶν
τοὺς κοσμιωτάτους ;° καὶ τοῦτο ποιοῦντι dpa ἄξιόν“
σοι (nv ἔσται; ἢ πλησιάσεις τούτοις καὶ ἀναισχυν-
τήσεις διαλεγόμενος ---τίνας λόγους, ὦ Σώκρατες ; ἢ
οὕςπερ ἐνθάδε, ὡς ἡ ἀρετὴ καὶ ἡ δικαιοσύνη πλείστου
ἄξιον τοῖς ἀνθρώποις καὶ τὰ νόμιμα καὶ οἱ νόμοι; καὶ
οὐκ οἴει ἄσχημον ἂν φανεῖσθαι" τὸ τοῦ Σωκράτους
πρᾶγμα ; οἴεσθαί γε χρή. ᾿Αλλ᾽ ἐκ μὲν τούτων τῶν
τόπων ἀπαρεῖς, ἥξεις δὲ εἰς Θετταλίαν παρὰ τοὺς
ξένους τοὺς Κρίτωνος" ἐκεῖ γὰρ δὴ πλείστη ἀταξία καὶ
ἀκολασία,' καὶ ἴσως ἂν ἡδέως σου ἀκούοιεν ὡς γελοίως
ἐκ τοῦ δεσμωτηρίου ἀπεδίδρασκες, σκευήν τέ τινα

Coisl. Vind. 2. Huet. Par. DS. And we write also οἴκόνδε, πό-
λεμόνδε, κ. T.X.

ἄξιόν σοι ζῆν ἔσται; So Bodl. Ven. b. Tub. Vind. 7. Flor. ἢ.
- Huet. Par. DS. for the common reading ἔστε σοι ζῇν. In others
σοι ζῆν ἐστιν, which confirms the reading of the text.

τίνας λόγους] So Ven.b. Huet. Par. DS. The common
reading was τενάς.

ἄσχημον ἂν φανεῖσθαι] ἂν is added from Vat. Ven. Ὁ. Huet.
Par. DS. Vind. 1. 6.7. Flor. d. h.

τούτων τῶν τόπων] So Bodl. Vat. Ven. Ὁ. Tub. Flor. d.h.
Huet. Par. DS. for the common reading το τ. πόλεων. which in
Ven. b. is written in the margin.

rove ξένους τοὺς Κρίτωνος] So Ven. Ὁ, Vind. 4. Tub. for
the common reading τοῦ Kop.

σκευὴν τέ τινα] τε is added from Bodl. Vat. Ven. "ΕΞ. a. Ὁ.

Is

90 PLATO.

περιθέμενος, ἢ διφθέραν λαβών, ἢ ἄλλα οἷα δὴ εἰώ-
θασιν ἐνσκευάζεσθαι οἱ ἀποδιδράσκοντες, καὶ τὸ σχῆμα"
τὸ σαυτοῦ μεταλλάξας. ὅτι δὲ γέρων ἀνὴρ σμικροῦ
χρόνου τῷ βίῳ λοιποῦ ὄντος, ὡς τὸ εἰκός, ἐτόλμησας
οὕτω γλίσχρως ἐπιθυμεῖν ζῆν, νόμους τοὺς μεγίστους
παραβάς, οὐδεὶς ὃς ἐρεῖ ; ἴσως, ἂν μή τινα λυπῇς" εἰ
δὲ μή,: ἀκούσει, ὦ Σώκρατες, πολλὰ καὶ ἀνάξια
σαυτοῦ. ὑπερχόμενος δὴ βιώσει πάντας ἀνθρώπους
καὶ δουλεύων": τί ποιῶν ἢ εὐωχούμενος ἐν Θετταλίᾳ,
ὥςπερ ἐπὶ δεῖπνον ἀποδεδημηκὼς εἰς Θετταλίαν ; λόγοι
δὲ ἐκεῖνοι οἱ περὶ δικαιοσύνης τε καὶ τῆς ἄλλης ἀρετῆς
ποῦ ἡμῖν ἔσονται ; ᾿Αλλὰ δὴ τῶν παίδων ἕνεκα βού-

εἰ ζῆν, ἵνα αὐτοὺς ἐκθρέψῃς καὶ παιδεύσῃς ; τί δαί;
εἰς Θετταλίαν αὐτοὺς ἀγαγὼν θρέψεις τε καὶ παι-
δεύσεις, ξένους ποιήσας, ἵνα καὶ τοῦτό σου ἀπολαύ-
2 ἢ τοῦτο μὲν οὔ, αὐτοῦ“ δὲ τρεφόμενοι σοῦ
ζῶντος βέλτιον θρέψονται καὶ παιδεύσονται, μὴ ξυ-
νόντος σοῦ αὐτοῖς ; οἱ γὰρ ἐπιτήδειοι οἱ σοὶ ἐπιμε-
λήσονται αὐτῶν. πότερον ἐὰν εἰς Θετταλίαν ἀποδη-

TWO ;

Tub. Vind. 1. 2.3. 4. 6. 7. Flor. a. Ὁ. c. ἃ. f. h. 1. Par. and others.
Bodl. Huet. Par. DS. Tub. Flor. ἢ. καταλλάξας, but the margin
of Bodl. μεταλλάξας.

οὕτω γλίσχρως] Bodl. Ven. b. Tub. Vind. 1. 4. 6. 7. Flor. ἢ.
Huet. Par. DS. οὕτως αἰσχρῶς. The better reading has been
preserved by Bodl. in the margin.

ὑπερχόμενος δὴ βιώσει---) Commonly πάντας ἀνθρώπους
βιώσῃ, which is changed from Bodl. Ven. Ὁ. Vat. Huet. Par. DS.
Vind. 1.4.6.7. Tub. Further on Vat. Flor. d. δουλεύων καὶ τί
ποιῶν. Vind. 6. for ἐν Θετταλίᾳ has εἰς Θετταλίαν, the same
words being omitted after ἀποδεδημηκώς. See note.

περὶ δικαιοσύνης τε] τε is added from Bodl. Coisl. Vat. Ven.b.
Tub. Vind. 1. 4.6.7. Flor. ἃ. ἢ. Huet. Par. DS, It was wanting
in the common editions.

πότερον ἐὰν εἰς Θεττ.}] Editt. have πότερον ἐὰν μὲν εἰς O.

;
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|
(
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CRITO. 91

pons, ἐπιμελήσονται: ἐὰν δὲ εἰς “Avdov ἀποδημήσῃς,
οὐχὶ ἐπιμελήσονται; εἴπερ γέ τι ὄφελος αὐτῶν ἐστι
τῶν σοι φασκόντων ἐπιτηδείων εἶναι" οἴεσθαί γε χρή.

XVI. ᾿Αλλ᾽ ὦ Σώκρατες, πειθόμενος ἡμῖν τοῖς σοῖς
τροφεῦσι μήτε παῖδας περὶ πλείονος ποιοῦ μήτε τὸ ζῆν
μήτε ἄλλο μηδὲν πρὸ τοῦ δικαίου," ἵνα εἰς “Αἰδου ἐλ-
θὼν ἔχῃς ταῦτα πάντα ἀπολογήσασθαι τοῖς ἐκεῖ ἄρ-
χουσιν" οὔτε γὰρ ἐνθάδε" σοι φαίνεται ταῦτα πράττοντι"
ἄμεινον εἶναι οὐδὲ δικαιότερον οὐδὲ ὁσιώτερον, οὐδὲ
ἄλλῳ τῶν σῶν οὐδενί, οὔτε ἐκεῖσε ἀφικομένῳ ἄμεινον
ἔσται. ἀλλὰ νῦν μὲν" ἠδικημένος ἄπει, ἐὰν ἀπίῃς,
οὐχ ὑφ᾽ ἡμῶν τῶν νόμων GAN ὑπ’ ἀνθρώπων" ἐὰν δὲ
ἐξέλθῃς οὕτως αἰσχρῶς ἀνταδικήσας τε καὶ ἀντικακουρ-
γήσας, τὰς σαυτοῦ ὁμολογίας τε καὶ ξυνθήκας τὰς πρὸς
ἡμᾶς παραβὰς καὶ κακὰ ἐργασάμενος τούτους, οὺς
ἥκιστα ἔδει, σαυτόν τε καὶ φίλους καὶ πατρίδα καὶ
ἡμᾶς, ἡμεῖς τέ σοι χαλεπανοῦμεν ζῶντι, καὶ ἐκεῖ οἱ
ἡμέτεροι ἀδελφοὶ οἱ ἐν “Αἰδου νόμοι οὐκ εὐμενῶς σε
ὑποδέξονται, εἰδότες, ὅτι καὶ ἡμᾶς ἐπεχείρησας ἀπο-
λέσαι τὸ σὸν μέρος. ἀλλὰ μή σε πείσῃ Κρίτων ποιεῖν
ἃ λέγει μᾶλλον ἢ ἡμεῖς.

XVII. Ταῦτα, ὦ φίλε ἑταῖρε Κρίτων, εὖ ἴσθι, ὅτι
ἐγὼ δοκῶ ἀκούειν, ὥςπερ οἱ κορυβαντιῶντες τῶν
αὐλῶν δοκοῦσιν ἀκούειν, καὶ ἐν ἐμοὶ αὕτη ἡ ἠχὴ τού-

But μὲν is correctly omitted in Bodl. Ven. Ὁ. Vat. Tub. Vind. 1.
4.6. Flor. d.h. Huet. Par. DS.

sic “Αἰδου arodnunoys| Vind. 3. omits ἀποδημήσῃς. But in
this opposition of clauses the repetition of the same word is not
inelegant. A comma was commonly put after ἐπιμελήσονται, and a
note of interrogation after ἐπιτηδείων εἶναι which, following Butt-
mann, we have changed.

XVI. ταῦτα πάντα ἀπολογ.] Bodl. Tub. πάντα ταῦτα.

92 PLATO.

των TOY λόγων βομβεῖ Kal ποιεῖ μὴ δύνασθαι.
ἄλλων ἀκούειν: ἀλλὰ ἴσθι, ὅσα γε τὰ νῦν ἐμοὶ δι
κοῦντα, ἐάν τι λέγῃς παρὰ ταῦτα," μάτην ἐρεῖς. ὅμω
μέντοι εἴ τι οἴει πλέον ποιήσειν, λέγε. KP. ᾿Αλλ
ὦ Σώκρατες οὐκ ἔχω λέγειν. TO. "Ea τοίνυν, «
Κρίτων, καὶ πράττωμεν ταύτῃ, ἐπειδὴ ταύτῃ ὃ θεὸ
ὑφηγεῖται. 7

XVII. τῶν ἄλλων ἀκούειν] Tub. omits τῶν.

NOTES

ON THE

APOLOGY OF SOCRATES.

p. 1. 5 ὦ ἄνδρες ᾿Αθηναῖοι] Some MSS. omit ᾿Αθηναῖοι. He
ght also have said ὦ ἄνδρες δικασταί. But Socrates seems to
shad a good reason for addressing his judges ὦ ἄνδρες ᾿Αθη-
γι. For ᾿Αθηναῖος not only signifies an Athenian citizen, but
one who is worthy of the citizenship of Athens. In Chap.
Il., about the middle, he says: Ὅτι, ὦ ἄριστε ἀνδρῶν; ᾿Αθη-
οι ὧν, πόλεως τῆς μεγίστης καὶ εὐδοκιμωτάτης εἰς σοφίαν
ἰσχύν, κ- τ. Δ. Compare Cicero de Offic. I. 1. Epist. δά Divv.
, 19., where he opposes one born at Athens to rustics. The words
rt μὲν ὑμεῖς πεπόνθατε κ. τ. X. are to be thus understood:
Ow your minds are affected by my accusers;”’ or, ‘‘ How the
of my accusers has affected your minds.” ‘Of the preposition
ned with a verb neuter, see Matth. Gr. §. 496. 3., and on
ilar use of the preposition ab in Latin, Heusinger ad Cic.
. 1.2.12. Goerenz. ad Academ. I. 11.
δ᾽ οὖν καὶ αὐτὸς---ἐπελαθόμην] I have nearly forgotten
that is, been brought to think that I am not the man that
am ; which is said ironically. The same expression is used
dr. p. 228. A. εἰ ἐγὼ Φαῖδρον ἀγνοῶ, καὶ ἐμαυτοῦ ἐπι-
at. Menexen. p. 235. C. μόγις ἀναμιμνήσκομαι ἐμαυτοῦ.
ὧν is ‘‘in monseqnence of their oration,” as the Greeks say
ov, ὑπὸ φιλίας, ὑπὸ μίσους, ὑπὸ ἔχθρας, ete.
ὡς ἔπος εἰπεῖν͵ that is, “1 should almost say.” It refers to
i ν εἰρήκασιν. Compare cc. VII. and VIII.
ἃ αὐτῶν ἕν ἐθαύμασα] On the genitive αὐτῶν, βεβ Matth. Gr.
7. The meaning is ‘‘ one thing in those persons ;” for αὐτῶν is
ine. τῶν πολλῶν also depends on ἕν.
χρῆν ὑμᾶς εὐλ., μὴ---ἐξαπατηθῆτε] He indicates that this
of his accusers is unfounded, and, therefore, he uses the im-
et indicative. Compare Matthie Gr. §. 510.
εἰδὰν μηδ᾽ ὁπωςτιοῦν] This is added to illustrate the word

96 NOTES ON THE

ἔργῳ. The word édxwerivy is said by Phavorinus and Thor
Mag. to have been used by the Attics for ὁπωροῦν. ὁπωροοῦν i
however, sometimes used by Attic writers. See Ducker ad Thucye
VII. 49. The signification of μηδ᾽ ὁπωρορτιοῦν is not even a ve
little, in no sense, in no degree. So οὐδ᾽ ὁπωοτιοῦν, Chap. XIV
Xenoph. Cicon. XIII. 12. Cyrop. VIII. 4,9. Memorab. I. 6, 11
and elsewhere. A little further on, the student will observe th
formula εἰ μὴ doa, which signifies unless perhaps.

£ οὐ κατὰ τούτους εἶναι ῥήτωρ] Socrates in these words declare
that he is of the same opinion with his accusers concerning the dut}
of an orator, namely, that he should speak the truth; but that h
does not act like them by speaking falsely. Therefore the meaning
of οὐ κατὰ τούτους εἶναι ῥήτωρ is: that I am an orator unlik
them, since I speak truth, not falsehood.

h ἢ τι ἢ οὐδὲν ἀληθὲς εἰρήκασιν] That is, have said scarcel
anything true; have said little or nothing true. See Valckenaer ad
Herodot. III. 149. who compares Xenoph. Cyrop. VII. 5, 45. τού-
των τῶν περιεστηκότων ἤ τινα ἤ οὐδένα οἶδα. Elian de Nat,
Anim. VI. 50. ἴσασιν Αἰγυπτίων ἢ τις ἤ οὐδεις. VII. 8. θαὺ
μάζει τις ἤ οὐδείς. See Matth. Gr. 8. 487.8. πᾶσαν τὴν ἀλή:
θειαν has been correctly rendered by Fischer in Latin omnem rem.

i κεκαλλιεπημένους ye λόγους---Ἴ Καλλιεπεῖν, on which wore
see Valckenaer Diatrib. p. 291., is to speak gracefully and ele
gantly. Therefore λόγοι κεκαλλιεπημένοι ῥήμασί re καὶ dvouac
are speeches composed both of graceful sentences and elegant words
For ῥήματα and ὀνόματα differ in this, that the latter are words,
but the former, sentiments expressed by words. See Theaetet. 190. E.
and there, Heindorf. p. 449. Moreover, Socrates mentions λόγους
κεκοσμημένους, that is, speeches ornamented with tropes, figures, &e,
τ εἰκῇ, extemporaneously.— τοῖς ἐπιτυχοῦσιν ὀνόμασι, that is
without any set selection of words. For τὰ ἐπιτυχόντα ὀνόματα
are not common and trite words, as Fischer interprets, but words
which, as it were, offer themselves of their own accord.

K δίκαια εἶναι ἃ λέγω] That is, that I can do this rightly,
namely, speak without ornament or premeditation.—rgde τῇ ἡλικίᾳ,
that is, it would not become an old man, such as I am. The ab-
stract for the concrete, which also appears from the addition of ὥςπερ
μειρακίῳ. Socrates was 70 years of age when he was publicly ac-
cused. See further on in this Chap.—addrrew λόγους is to speak
in a rhetorical manner; see Ernesti Lexicon Techn. Grace. Rhetor.
p- 267 sq., where the words πλάσις and πλάσμα are explained.

APOLOGY OF SOCRATES. 97

Demosth. de Coron. p. 268. ed. R. ri λόγους πλάττεις ;—For εἰς
ὑμᾶς εἰσιέναι might have been put εἰς τὸ δικαστήριον εἰςιέναι.

1 καὶ παρίεμαι] Timeus Glos. Platon. p. 207. παρίεμαι" πα-
ραιτοῦμαι: at which place Ruhnkenius says: ‘‘ The reason of this
construction depends on the nature of the middle voice. As type
and ἐφίημι is I send, ἵεμαι and épiguaris I wish to be sent to me,
that is, I desire, I seek; so παρίημι I permit, παρίεμαι 1 wish to
be permitted to me, that is, I pray, I entreat.”

τὰ καὶ ἐν ἀγορᾷ ἐπὶ τῶν τραπεζῶν] The words καὶ ἐν ἀγορᾷ
ἐπὶ τῶν τράπεζῶν correspond to those following καὶ ἄλλοθι, The
reading καὶ ἐν ἀγορᾷ καὶ ἐπὶ τῶν τραπεζῶν was not correct, be-
cause αἱ τραπεζαι were in the market place. See Salmatius de
Usur. p. 510. The words ἐπὶ τῶν τραπεζῶν are added for the
purpose of explanation. So in Hippias min. p. 368. B. ἐν ἀγορᾷ
ἐπὶ ταῖς τραπέζαις. We are here to understand the tables of the
bankers, which elsewhere, as in Demosthen. Vol. II. p. 470. p. 472.
p- 946. Isocrat. p, 449. p. 450. p. 704. ed. Reisk. are called simply
at τράπεζαι; and thence the bankers are called ot rpamelirat.

ἃ καὶ ἄλλοθι] That is, in the shops and gymnasia. Compare
Aristid. Orat. Platon. 11. p. 223. Vol. II. ed. Ieb. ὅτι πλεῖστα
᾿Αθηναίων ἐπὶ τῶν τραπεζῶν Kai τῶν ἐργαστηρίων διελέγετο.

ο μήτε θορυβεῖν] The verb θορυβεῖν is said of bustle and con-
fusion of every kind, as when the judges murmur to one another, and
speak loud enough to be heard. Μὴ θορυβεῖτε is an established
formula of the orators, when they are about to say any thing which
may be displeasing to their auditors. See Chap. V. in two places.

P ἔτη γεγονὼς πλείω ἑβδομήκοντα. There is no necessity that
ἢ should be added after πλείω. See Matth. Gr. §. 455. 4. Serranus
translates ‘‘ more than sixty years old ;”” so that he appears to have
read πλείω ἑξήκοντα-

a ξένως ἔχω] On this use of the genitive see Matth. §. 337.—1
ἐνθάδε λέξις, style of speaking customary in courts of justice.

τ ὥςπερ οὖν ἄν, εἰ---Ἴ So Gorg. p. 447. E. p. 451. A. Protag.
p- 311. B. In these passages ἂν must not be referred to the
opening, but to the conclusion of the proposition. It is, however,
rightly repeated at the conclusion. In such passages the reader is
prepared in the beginning of a sentence pronounced with some em-
phasis, for what the construction is to be, so that, a complete clause
being interposed, dy is repeated anew. This passage is, therefore,
to be understood, as if it were written: ὥςπερ οὖν ἂν ξυνεγι-
γνώσκετε δήπου μοι, εἰ τῷ ὄντι ξένος ἐ- ὦν.

K

95 NOTES ON THE

5. ἐν ἐκείνῃ τῇ φωνῇ---ἐτεθράμμην] That is, the vernacular lan-
guage, which differed from the style of speaking customary in courts ~
of justice. τοῦτο δίκαιον is the same as τοῦτο ὡς δίκαιόν τι.
See Matthie Gr. ὁ. 470. There are many proofs that strangers were
allowed to plead their own causes in the courts of justice. In the
same manner in Ὁ. 5. ταυτί μοι δοκεῖ δίκαια λέγειν ὁ λέγων.

t αὕτη ἀρετή] If the article is preserved, the words are to be
thus connected: αὕτη ἡ ἀρετὴ (that is, that he see whether the
truth be spoken or not) δικαστοῦ ἐστιν. If the article is omitted:
for this is the virtue of a judge. For when the pronoun is the ©
subject, and the substantive the predicate, the article is omitted.

II. 4 δίκαιός εἶμι ἀπολογήσασθαι] On this construction see —
Matth. §. 296. A little further the construction is πρὸς τὰ πρῶτα :
κατηγορημένα μου ψευδῆ. :

b καὶ πάλαι πολλὰ ἤδη Eryn] The words πολλὰ ἔτη are —
added for the purpose of determining more precisely the meaning οὗ
πάλαι; since πάλαι is not always used of time long since past, but
often also of a short space of time, of years, months, days, &c.
The Latin dudum and jamdudum are used in the same manner.
The words are to be thus connected: καὶ πᾶλαι πολλὰ ἤδη ἔτη
λέγοντες Kai οὐδὲν ἀληθὲς λέγοντες, the sense being: For there —
have been many accusers of me before you, who, though they have
accused me for some time,—for many years now,—have not yet brought
forward anything true.

© ἢ τοὺς ἀμφὶ ΓΑνυτον] That is, Anytus and his associates,
Meletus and Lycon. See Matth. §. 272. Anytus, in particular,
is mentioned because he was the most formidable enemy of Socrates ;
for he had acquired great popularity by his conduct during the time
of the Thirty Tyrants. See Xenoph. Hellen. II. 3, 42.

4 ἀλλ᾽ ἐκεῖνοι Servdrep01—] Socrates appears to refer to the ac-
cusations which Aristophanes and the other comic poets, as Eu-
polis, &c., had brought against him.

5 τά τε μετέωρα φροντιστῆς K. τ΄ A.] φροντιστὴς having the
same signification as φροντίζων, takes an accusative. On this ac-
cusation, see Aristoph. Nubb. v. 100. v. 189 foll. v. 359. Xenoph.
Sympos. VI. 7. Compare Ruhnken. ad Mem. I. 2, 31. Socrates
appears, in his youth, to have devoted considerable attention to phy-
sical studies; as he informs us himself in the Phedo p, 97 foll.
Compare Xenoph. Memorab. IV. 7.

f καὶ τὸν ἥττω λύγον κρείττω ποιῶν] See Aristoph. Nubb.
v. 99 foll. Cicero in Brutus, c. 8. docere, quemadmodum causa in-

«λα I ὦ. ν»

APOLOGY OF SOCRATES. 99

ferior dicendo fieri superior possit. Gell. N. A. V. ς. 3. docere,
quanam verborum industria causa infirmior fiat fortior.

8 ταύτην τὴν φήμην κατασκεδάσαντες] Heindorf thought
that it ought to be written: οἱ ταύτην τ. φ. «. But there is no
need of the article, since the participle expresses the reason why
that class of accusers was most dangerous to Socrates. ‘‘ Those
persons,” he says, ‘‘ because they have spread abroad that report,
are formidable and dangerous accusers.”

» οὐδὲ θεοὺς νομίζειν] Thatis, not even believe that there are gods.

1 ἐν ἡ ἂν μάλιστα ἐπιστεύσατε] Wolf translates this: they said
these things to you when you were at the age most capable of believing.

Κ ἀτεχνῶς ἐρήμην carny.] ἐρήμη (δίκην is a cause heard in
the absence of the accused, who fails to appear in court. See He-
sych. and Phavorin. under this word. The defendant was then said
εἰς THY κυρίαν οὐϊις ὀφθῆναι Or μὴ ἀπαντῆσαι. Therefore ἐρήμην
κατηγορεῖν is to accuse an absent defendant, when he has forfeited
his recognisance. See Petitus ad Legg. Attic. p. 317.

1 φθόνῳ Kai διαβολῇ χρώμενοι] That is, φθονοῦντες καὶ δια-
βάλλοντες. A little further follows οἱ δέ, as if οἱ μέν had been
inserted after ὅσοι δὲ.

m ἀπορώτατοί εἰσι] The most impracticable, that is, such as
cannot be convinced.

2 ἀναβιβάσασθαι---ἐνταυθοῖ] ἀναβιβάζειν is to order any one
to ascend, to produce any one, that is, on account of another, or by the
order of another, or for the advantage of another. Therefore ἀναβι-
βάζεσθαι is to do the same thing on one’s own account, and for one’s
own purpose. It is, therefore, obvious, why Plato used the middle
voice. In the following words, σκιαμαχεῖν ἀπολογούμενον are in
immediate connection, so that τὲ is correctly subjoined to them ; and
the corresponding clause is ἐλέγχειν μηδενὸς ἀποκρινομένου. In
exactly thesame manner, Rep. V. p. 470. C. πολεμεῖν μαχομένους
τε φήσομεν καὶ πολεμίους φύσει εἶναι.

© ἀξιώσατε οὖν καὶ ὑμεῖς] That is, do you also then consider.
The word ἀξιοῦν has been ably illustrated by Buttmann, Demosth.
Or. Midian. p. 165.

P Eley. ἀπολογητέον δή] The Attics use the word εἶεν to sig-
nify that they do not wish to say more on what has preceded, but to
pass to other things. Sometimes also, it simply indicates a tran-
sition, as in Chap. III.

4 ἐξελέσθαι τὴν διαβολήν] That is, to remove from your minds
the bad opinion concerning me, as ΟΥ̓Χ For SAPO saa

ὡ». a

ἂς δὲ 6,

— 7
et suspicion, Pr OGnOeE by false accusations. Hesychius : oll
Bory ὑπόπτευσις ἢ ὑπόληψις. But since Socrates, by removing
this ill opinion of the judges concerning him, consulted his own”
advantage, and did himself a service, it is si to see why Plato
wrote ἐξελέσθαι not ἐξελεῖν. In the words ταύτην ἐν οὕτως ὀλίγῳ.
χρόνῳ is to be observed the emphasis of the sentence, which is pana
in the pronoun ταύτην, partly in the opposition of the words ἐν
Tok χρόνῳ and ἐν οὕτως ὀλίγῳ χρόνῳ. Compare C. Χ. .
® τοῦτο οὕτω γενέσθαι] The words οὕτω γενεσθαὶ are call
accurately defined by the following words: καὶ πλέον Ti pe ποιῆσαι
ἀπολογούμενον, that I might do something more, that is, to cause
you to throw aside your bad opinion of me and conceive a good one. On
the formula ἄμεινόν ἐστιν, see observations on — C.XvVi
note (¢).

III. 6 Μέλητός pe ἐργάψατο τὴν γραφὴν ταὐτη»} See Eu-
thyphro, p. 5. where is found γραφὴν σέ τις, ὡς ἔοικε, γέγραπται.
For it is correct to say γράφεσθαι γραφήν : also to say γράφεσθαϊί
τινα: and hence, by the union of both constructions, has arisen
A γραφήν τινα.

b ὥςπερ οὖν κατηγόρων---οὠαὐτῶν] The sense is: — accu-
sation, as the information of accusers properly so called, ought to be
recited. ᾿Αντωμοσία is properly the oath, either of the plaintiff,
when he swears that he brings the accusation for just causes and
without calumny ; or of the accused, when he swears that he is in-
nocent. Further, this term is applied to the written declaration of —
the accusation, which is given in to the judge by the plaintiff:
in which signification it is also found in C. XI.

© περιεργάζεται] περιεργάζεσθαι is properly to treat any sub-
ject minutely, and hence to bestow too much attention on any thing.
Hence it signifies, as in this passage, to attend to those things which
do notin any way belong to you; to attend to frivolous, vain, and —
useless things.

ἃ ἐν τῇ ᾿Αριστοφάνους κωμῳδίᾳ] ‘The Clouds” of Aris-—
tophanes was acted 8. ο. 428 ; but was unsuccessful notwithstanding
its great merit as a work At art. The poet not only failed in ob-
taining the first prize, but was placed below Ameipsias as well as
Cratinus. He appears to have brought it forward again in the fol-
lowing year, with some alterations ; but this fact has been disputed
by many critics.

© οὐδὲν οὔτε μέγα οὔτε σμικρόν] This is a proverbial saying,
See Herm. ad Viger. p. 720. 78. Compare Ο. VI. and XIII. Re-

100 NOTES ON THE

——— ee aee— ee S.C Um hl a ee eee eee ee See

APOLOGY OF SOCRATES. Jol

mark the preposition περὶ removed a good distance from its noun.
The word ἐπαΐειν is constructed either with a simple genitive or
with the preposition περὶ and a genitive. Compare Heindorf ad
Hippiam maj. p. 289. E.

ἢ καὶ οὐχ ὡς ἀτιμάζων---Ἴ The words are to be taken ironically
in this sense: I do not despise and reject that knowledge of celestial
things and of the art, by aid of which the worse cause may be made
the better: and may I never be accused by Meletus of such great in-
justice. The form δίκην φεύγειν is to be accused, to be prosecuted,
and is opposed to the word διώκειν which signifies to accuse. But
since φεύγειν is the same as διώκεσθαι it is easy to see why it should
be translated asa passive. The words ἀλλὰ γὰρ ἐμοὶ τ.---μέτεστι
are to be interpreted: ἀλλ᾽ ἐκεῖνο οὐχ οὕτως ἔχει" οὐ γὰρ ἐμοὶ τού-
των οὐδὲν μέτεστι. Compare Herm. ad Viger. p. 811.

8 καὶ ἀξιῶ ὑμᾶς ----Ἴ that is, 1 wish or request that you yourselves
would explain to one another.

h καὶ ἐκ τούτων γνώσεσθε] Namely, ἐκ τοῦ διδάσκειν τε καὶ
φράζειν x. τ. Δ.

IV. * ᾿Αλλὰ γὰρ οὔτε τούτων οὐδὲν ἐστιν οὐδὲ y—] He pro-
ceeds to another accusation made against him by his adversaries,
that he gave instruction and exacted money from his pupils. See
Aristoph. Nub. v. 98. οὐδὲ ye is properly inserted after οὔτε, since
the following clause is emphatic. There is, therefore, no necessity
to read, with Fischer, ἀλλὰ γὰρ οὐδὲ τούτων, nor with Bekker, οὔ
TE γ᾽ εἴ τινος κι τ. Δ.

> καὶ χρήματα πράττομαι)] Is the same as μισθὸν τῆς συν-
ουσίας πράττεσθαι in Xenoph. Mem. I. 2, 60., in which passage
Xenophon bears witness that Socrates never received any remu-
neration from his pupils.

© ἐπει καὶ τοῦτό γέ μοι---Ἴ It would not have been necessary to
remark that this is said in order to stigmatise and ridicule the avarice
of the Sophists ; if there had not been some persons who have sup-
posed that it was said seriously.

ἃ εἴ τις οἷός τ᾽ εἴη) On this construction, Matth. §. 524. Obs. 3.
Gorgias, (8. ο. 459.) a disciple of Empedocles and preceptor of
Isocrates, was a native of Leontini, a town in Sicily. He did
much to raise the study of rhetoric by his discoveries ; according to
Suidas, he first reduced it into the form of a science. He was so
much distinguished by his eloquence in extemporaneous speaking,
that he received great honours from all Greece, but particularly from
Athens, where he resided for many years. He is said, after the

K 3

102 NOTES ON THE

, “ΝΒ

example of Protagoras, to have exacted a hundred mine from each —
of his pupils. See Diog. Laert. 9. 52. Cic. de Orat. I. 22. 111, 82. .
Brut. 8. de Fin. II. 1. Paus. VI. 17. Philostr. I. 1. Vit. Sophist.

p- 487. ed. Morell. Dorvilli Sic. c. 9. p. 169., and especially the

dialogue of Plato, inscribed Gorgias. Prodicus (Β. 6, 435.) was ἃ na- —

tive of Ceos, one of the Cyclades. He bestowed much labour on
distinguishing and explaining the signification of words. Hippias was
a native of Elis, a city in the Peloponnesus ; Cicero has given some
particulars concerning him in the De Orat. III. ¢, 32. and Brut. c. 8.
Compare also Plato’s dialogue inscribed with the name of Hippias.

© τούτους πείθουσι] These words afford a remarkable instance
of ἀνακολουθία. For as οἷός τ᾽ ἐστίν goes before, an infinitive
ought now to follow. But πείθουσι is placed as if οἷός τ᾽ ἐστίν
did not go before. ξυνεῖναι and ξυνουσία refer to learning and
instruction, as is frequently the case: whence disciples are constantly
called ot ξυνόντες.

ἢ ἀνήρ ἐστι Πάριος] Namely, Evenus, of the Isle of Paros.
The subsequent words, ὃν ἐγὼ φσθόμην ἐπιδημοῦντα, are to be
understood thus: whom I once understood to be staying in our city.
Socrates means that he had not seen Evenus himself, but had heard
from Callias what he is about to say of him.

8 ὃς τετέλεκε πλ.}) That is, who has paid more money to the
Sophists than all among us who study philosophy. The common
reading τετελέκει was bad, being altogether opposed to the con-
struction of the sentence.

h Καλλίᾳ, τῷ Ἱππονίκου] The riches of Callias were so great,
that he was called, according to Plutarch, Vol. I. p. 165., simply
ὁ πλούσιος. It is evident from many passages that the Sophists
were greatly enriched by him, as Protagor. p. 479. ed. Heind. p.
314. B.C. Hipp. Mai. p. 218. B. Xevoph. Sympos. 1.5. An
account of this wealthy family is given in Boeckh’s ‘ Public Economy
of Athens,’ vol. IT. p. 242. foll. (Engl. Trans.)

ἱ μισθώσασθαι] μισθοῦν to let or hire toanother, μισθοῦσθαι to
procure services for hire, to purchase.

k πέντε μνῶν] An Attic mina consisted of 100 Attic drachme,
see Pollux, 1X. 59. 86. Evenus, therefore, demanded a very
small remuneration for his wisdom, since it is recorded that Pro-
tagoras, Gorgias, and others, received 100 mine,

! εἰ ὡς ἀληθῶς ἔχει] Concerning the construction, see Matth.
ὁ, 529.3. The words καὶ οὕτως ἐμμελῶς seem to have reference to
the moderate price τῶν πέντε μνῶν. For ἐμμελὲς is said of any

APOLOGY OF SOCRATES. 103

thing which does not depart from a proper medium. It is a me-
taphor taken from musicians who keep the prescribed measure and
rhythm of the song. There is great elegance in these words, for if
Socrates had said οὕτως εὐτελῶς, so cheaply, he would have too
openly laughed at Evenus and Callias.

m ἀλλ᾽ οὐ γὰρ ἐπίσταμαι] Thatis, ἀλλ᾽ οὐ δύναμαι καλλύ-
γεσθαι καὶ ἁβρύνεσθαι" οὐ γὰρ ἐπίσταμαι.

Ν. 5 οὐ γὰρ δήπου σοῦ γε οὐδὲν] Compare Ο. XXXII. οὐ
δήπου τούτου γε ἕνεκα οἱ ἐκεῖ ἀποκτείνουσι.

> οὐδὲν τῶν ἄλλων περιττότερον] That is, doing nothing out
of the common way. A little further ἔπειτα is introduced after the
participle, a usage of frequent occurrence, on which, see Heindorf.
ad Gorg. p. 37. ad Phedon. p. 115. Herm. ad Viger. p. 772.
Buttm. Gr. Gr. §. 131. not. 6. and §. 136. The following words
are to be explained: that report concerning you would not, I think,
have arisen, unless you had acted differently from other men ; so that
it might be said at full length, λόγος γέγονεν, ὃς οὐκ ἂν ἐγένετο,
εἰ μή τι ἔπραττες.

© περὶ σοῦ αὐτοσχεδιάζωμεν] αὐτοσχεδιάζειν, properly said
of those who say or do any thing suddenly and on the impulse of the
moment, is here applied to judges who form a hasty judgment.

4 πεποίηκε τό τε ὄνομα Kai THY διαβολήν] τὸ ὄνομα refers to
the fame of Socrates for wisdom, as is said a little further on, τοῦτο
τὸ ὄνομα ἔσχηκα : and ἡ διαβολὴ refers to the calumnies and
accusations of his adversaries. Muretus Varr. Lectt. VII. 16. has
compared the form ποιεῖν ὄνομα with the Latin ‘ famam conficere.’

© εὖ μέντοι tore, πᾶσαν---ἐρῶ] Crito, C. XVII. ᾿Αλλὰ ἴσθι,
doa ye τὰ νῦν ἐμοὶ δοκοῦντα, ἐάν τι λέγῃς παρὰ ταῦτα, μάτην
ἐρεῖς. Apol. C. XVII. ταῦτα γὰρ κελεύει---εὖ ἴστε.

f μείζω τινὰ ἢ Kar ἄνθρωπον] That is, may have a greater
wisdom than falls to the lot of man. Compare Matth, Gr. Gr.
§. 449. The words ἢ οὐκ ἔχω, ri λέγω are said ironically: the
Sophists have either divine wisdom, or none. ‘There is, therefore, no
occasion for Forster’s correction ἣν οὐκ ἔχω 0 τι λέγω.

® ἐπὶ διαβολῇ τῇ ἐμῇ λέγει] That is, for the purpose of calum-
niating me. For ἐπὶ indicates design. Compare Matth. Gr, §. 585.
For this use of the possessive pronoun instead of the personal, com-
pare Homer. Odyss. XI. 202. σὸς πόθος. Iliad XIX. v. 320. v.
336. ἐμὴν ἀγγελίην, i. 6. περὶ ἐμοῦ. Sophocl. Cid. T. 969. τῷ
ἐμῷ πόθῳ. Plat. Gorg. p. 476. εὐνοίᾳ τῇ oy. See Matth. §. 466.
Sallust Jug. c. 14. Vos in mea injuria despecti estis. And likewise

104 NOTES ON THES.

Livius II. 1. has used regium metum for metu regis; and III. 16
vie servilem for terrore servorum.
h péya λέγειν] That is, to say something to be wondered at. ¢

i ἀξιόχρεων] Which is properly said of one who is solvent, and,
therefore, worthy to have money intrusted to him. In the same”
manner locuples in Latin is used of a witness worthy of credit. He-
sych.: ἀξιόχρεως, ἀξιόπιστος. Suid.: ἀξιόχρεως" ἱκανός, ἐχέγ-
yuoc, ἀξιόπιστος.

κ τῆς γὰρ ἐμῆς---καὶ οἵα] That is, παρέξομαι γὰρ ὑμῖν τὸν
θεὸν τὸν ἐν Δελφοῖς μάρτυρα τῆς ἐμῆς σοφίας, εἰ δή τίς ἐστιν,
καὶ οἵα ἐστίν. "

1 Χαιρεφῶντα γὰρ ---Ἶ Cherephon’s character is described by
Aristoph. Nubb. v. 104. v. 501 sq. and there scholiast. Avv. 1570. ;
Xenoph. Memorab. II. 3. Plat. Charmid. p. 153. B.

m καὶ ὑμῶν τῷ πλήθει ἑταῖρος] Reference is made to the flight ©
of the Athenians in the time of the Thirty Tyrants. The words κα- |
τιέναι, κατέρχεσθαι are very often used in speaking of those who
return to their native country from exile. See Aristoph. Ran. 1274 ; ,
Herodo. III. 45, and Porson on Eurip. Med. 1011. Further on ἐφ᾽
ὅ τι ὁρμήσειε is said more emphatically for εἰ ἐπί τι ὁρμήσειε.

» ἐγόλμησε τοῦτο μαντεύσασθαι] μαντεύεσθαι here is, to τον
quire an oracle to be delivered to him, that is, to consult, to inguére, j
as in Xenoph. Memor. I. 1, 6. περὶ δὲ τῶν ἀδήλων, ὅπως ἂν ἀπο- ©
βήσοιτο, μαντευσομένους ἔπεμπεν, εἰ ποιητέα. .

° ἤρετο γὰρ δὴ, εἴ τι] Respecting this act of Cheerephon, 88 see ΟΝ
Xenoph. ih pologs 14, and Laert. 11, 37.

P ἀνεῖλεν οὖν ἡ Πυθία] The words of the Pythian priestess
were, according to Laert. II. 37. ᾿Ανδρῶν ἁπάντων Σωκράτης σο-
φώτατος. In Schol. Aristoph. Nubb. v. 144, they appear thus:
Σοφὸς Σοφοκλῆς, σοφώτερος δ᾽ ἙἘὐριπίδης" ᾿Ανδρῶν δὲ πάντων
Σωκράτης σοφώτατος.

«

4 ὁ ἀδελφὸς --- αὐτοῦ Cherecrates. See Χϑπορῃ. Mem.
IL. 8. :
VI. * ξύνοιδα tet ἢ σοφὸς ov. In another manner, C. VIII. _
ἐμαυτῷ ξυνύδειν οὐδὲν ἐπισταμένῳ. See Matth. §. 548. 2. ,
> οὐ γὰρ θέμις αὐτῷ] See De Republ. II. p. 383. B. Aschyl. .
;

ποθ μὰ

Uae

es v. 1032, Pindar. Pyth. 111, 29. 1X. 44 foll. ed Boeckh.
“ ἠπόρουν, τί ποτε λέγει] Fischer thought it ought to be written
λέγοι. But there is no occasion for this ; since he passes from the
;

oratio ubliqua to a direct address: whence also ri, not ὅ rt, is used.
See Matth. §. 529. 3.

Ἵ
|
.
:
Ϊ
{

|

APOLOGY OF SOCRATES. 105

ἃ καὶ διαλεγόμενος αὐτῷ, ἔδοξε μοι] This usage of the par-
ticiple in the nominative case with the verb ἔδοξε, where the strict
grammatical construction would require the dative, is not un-

! common. De Legg. III. p. 686. D. ἀποβλέψας γὰρ πρὸς τοῦτον
τὸν στόλον, οὗ πέρι διαλεγόμεθα, ἔδοξε por πάγκαλος εἶναι.

Xenoph. Hell. VII. 5, 18. ἐνθυμούμενος, ὅὕτι---ἐδόκει αὐτῷ.
Cyrop. VI. 1, 18. βουλόμενος πέμψαι---ἔδοξεν αὐτῷ. In the
same way in Latin. Hirt. De bello Afric. c. 25.° Dum hec ita

ferent, rex luba, cognitis difficultatibus copiarumque paucitate, non

est visum, &c.

ὃ πρὸς ἐμαυτὸν---ἐλογιζόμην] That is, I reasoned with myself,
as Phedo c. 45. πρὸς ἐμαυτὸν σκεψάμενος, and Euthyphro p.
9. B. πρὸς ἐμαυτὸν σκοπῶ. On the words ὥςπερ οὖν οὐκ οἶδα,
See Matthiz Gr. §. 625.

ἢ σμικρῷ τινι αὐτῷ τούτῳ σοφώτερος εἶναι] Cic. Academ. 1, 4.
Socrates—ita disputat, ut—nihil se scire dicat nisi id ipsum, eoque
prestare ceteris, quod illi qua nesciant scire se putent, ipse se nihil
scire id unum sciat ; ob eamque causam se arbitrari ab Apolline
omnium sapientissimum esse dictum, quod hac esset una hominis
sapientia, non arbitrari sese scire quod nesciat. Fischer 15. wrong in
thinking that the words σμικρῷ tive are explained by the words
αὐτῷ τούτῳ. For the sense is: J think that I am a little wiser
than this man at least by this very thing, because what I am ignorant
of, I do not even think that I know.

VII. 5 ὅτι ἀπτηχθανόμην] The words belong not only to de-
διώς, but also to αἰσθανόμενος and λυπούμενος. Wolf has cor-
rectly rendered them : seeing indeed and grieving that I was becoming
hated and for that reason fearing. On the words τὸ τοῦ θεοῦ, see
Matth. §. 284.

Ὁ iredy οὖν, σκοποῦντι] Socrates relates to the judges what he
said and thought at the time spoken of. I must go then, I said to
myself, (for this is implied in the preceding édd«et) to find owt what
is the meaning of the oracle, &c. The reading καὶ ἰένα σκοποῦντι,
which appears in the old editions, gives a feebleness to the sentence,
and might easily have arisen from a correction. I have, therefore,
rejected it with Bekker. In one Vindob., which has preserved the
true reading, we find in the margin καὶ ἰέναι.

© καὶ νὴ τὸν κύνα] There are various opinions respecting So-
erates’ swearing by the dog and other animals, which have been
collected by Menagius, Laert. IT. 40. p. 92. foll. and Pet. Petitus Ob-
servatt. Miscell. 4, 7., who thought that by the dog was understood

106 NOTES ON THE
=}

the demonium of Socrates. Ioach. Camerarius Opuse. de R. R. pe
28, thought that the dog was the symbol of faith, and, therefore, that
the oath νὴ τὸν κύνα nearly answered to the Latin medius fidius.
But, on this obscure subject I am inclined to agree with those who
think that Socrates swore by the dog, the goose, and also the om
(see Cyrill. Alexandr. c. Julian. 6. p. 190. A.), because he was
unwilling to swear by the gods themselves. See Porphyr. de Abst |
nent. III. 16. ἢ

4 ἔπαθόν τι τοιοῦτον" οἱ μὲν μέλεσι ΝΣ Those sentences,
which are subjoined to others for the purpose of explanation, are
often added without connective particles. Gorg. p. 450. A. καὶ ᾿
μὴν καὶ at ἄλλαι τέχναι, ὦ Topyia, οὕτως ἔχουσι" ἑκάστη αὐτῶν |
περὶ λόγους ἐστὶ τούτους, οἱ τυγχάνουσιν ὄντες κι τ. Χ. Ibid.
Ρ- 465. Ὁ. τὸ τοῦ ᾿Αναξαγόρου ἂν πολὺ ἦν, ὦ φίλε Πῶλε,---ὁμοῦ
ἂν πάντα χρήματα ἐφύρετο. Compare Phado p. 68. E. τί δ᾽ οὗ
κόσμιοι αὐτῶν ; οὐ ταὐτὸν τοῦτο πεπόνθασιν" ἀκολασίᾳ τινὶ σώ-
φρονές εἰσι; Legg. I. Ρ. 635. D. ἕνεκα τῆς γλυκυθυμίας τῆς πρὸς
τὰς ἡδονάς ταὐτὸν πείσονται τοῖς ἡττωμένοις τῶν φόβων" δου- ἡ
λεύσουσι τρόπον ἕτερον καὶ ἔτ᾽ αἰσχίω. Gorg. p. 518. A. Ῥῃφάγ.,
Ps 251. D. Menex, p. 235. B. Eurip. Heraclid. v. 179. μὴ πάθῃς.
σὺ τοῦτο, τοὺς ἀμείνονας παρὸν φίλους ἑλέσθαι, τοὺς κακίονας —
λάβῃς. Eurip. Iphig. Aul. v.366. Compare Heindorf on Phedo
p- 57. Matth. on Eurip. Hecub. v. 777.

© iva μοι καὶ ἀνέλεγκτος ἡ μαντεία γένοιτο] Socrates says that —
he did all things in order to refute the oracle; but, that after much
trouble on his part, he even confirmed its truth so completely, that it
was ἀνέλεγκτος, that is, incapable of being convicted of error.

& μοι ἐδόκει---πεπραγματεῦσθαι αὐτοῖς] That is, which ap-
peared to have been composed by them with most diligence. The im- —
perfect διηρώτων joined with ἂν, denotes the repetition of the action. —
See Matth. §. 599. 1.

* ot παρόντες ἂν. βέλτιον ἔλεγον περὶ ὧν αὐτοὶ ἐπεποιήκεσαν]
All who were present used to think best of those poems which they
themselves had composed. The imperfect ἔλεγον with ἂν denotes in
this passage also the repetition of the action.

᾿ ὥρπερ οἱ θεομάντεις καὶ οἱ χρησμῳδοί] Ton. Ρ. 533. ἘΝ
πάντες γὰρ οἵ τε τῶν ἐπῶν ποιηταὶ οἱ ἀγαθοὶ οὐκ ἐκ τέχνης,
ἀλλ᾽ ἔνθεοι ὄντες καὶ κατεχόμενοι πάντα τὰ καλὰ λέγουσι ποιή-
para, καὶ οἱ μελοποιοὶ οἱ ἀγαθοὶ ὡςξαύτως.---καὶ οὐ πρότερον
οἷός τε ποιεῖν (ὁ ποιητής), πρὶν ἂν ἔνθεός τε γένηται καὶ ἔκς-

APOLOGY OF SOCRATES. 107

φρων Kai ὃ νοῦς μηκέτι ἐν αὐτῷ ἐνῇ. ἕως δ᾽ ἂν τοῦτο ἔχῃ τὸ
κτῆμα, ἀδύνατός ἐστι ποιεῖν -- καὶ χρησμῳδεῖν.
β + ψσθόμην αὐτῶν---εἶναι ἀνθρώπων] On the construction see
| Matth. §. 349. 1. Compare §. 649. 4. and §. 686.---ἃ οὐκ ἦσαν,
that is, σοφοί.

VIII. * τούτου μὲν οὐκ ἐψεύσθην] See Matth. §. 338.

» ὅπερ καὶ οἱ ποιηταὶ Kai ot ἀγαθοὶ δημιουργοί] Demosth.
Midian. p. 514. ed. Reisk. ἐγὼ δ᾽ ὅπερ ἄν καὶ ὑμῶν ἕκαστος
ὑβρισθεὶς προείλετο πρᾶξαι, τοῦτο καὶ αὐτὸς ἐποίησα. Phedo
Ρ- 64. Ο. σκέψαι δή, ὦ ἀγαθέ, ἐὰν ἄρα καὶ σοὶ ξυνδοκῇ ἅπερ καὶ
ἐμοὶ. ; :

“ Kai τᾶλλα τὰ μέγιστα σοφωτάτος εἶναι] That is, to take a
part in the management of the affairs of the state.

ἃ ἐκείνην τὴν σοφίαν ἀπέκρυπτεν)] That is, the error and folly
of these men obscured their real knowledge.

“ ἀνερωτᾶν ὑπὲρ τοῦ χρησμοῦ] That is, on behalf of the oracle.
Further on, the word δέχεσθαι signifies to prefer, to choose, as often
elsewhere.

f ἀμαθὴς τὴν ἀμαθίαν] i. 6. αὐτῶν.---ἀμφότερα, understand
σοφίαν and ἀμαθίαν.

IX. * καὶ οἷαι χαλεπώταται] That is, by fur the most grievous
and severe. For before οἷαι ἰΒ to be understood τοιαῦται. Xenoph.
Mem. IV. 8, 11. ἐδόκει τοιοῦτος εἶναι, οἷος ἂν εἴη ἄριστός γε
ἀνὴρ καὶ εὐδαιμονέστατος. See Matth. ᾧ. 461, Compare Viger.
de Idiot. p. 120.

> ὄνομα δὲ τοῦτο λέγεσθαι, σοφὸς εἶναι] The words σοφὸς
εἶναι are added by way of explanation to the preceding. It is usual

to put εἶναι after a verb of naming ; see Heindorf on Theatet.
p- 160. ὥστε εἴτε τις εἶναι τι ονομάζει.

© τὸ δὲ κινδυνεύει---σοφὸς εἶναι] That is, but as yet the god
appears in reality to be wise. Rep. I. p. 340. C. λέγωμεν τῷ ῥή-
ματι οὕτως, Ort ὁ ἰατρὸς ἐξήμαρτε Kai ὁ γραμματιστής" τὸ δ᾽,
οἶμαι, ἕκαστος τούτων, καθ᾽ ὅσον τοῦτ᾽ ἐστιν, ὃ προςαγορεύομεν
αὐτόν, οὐδέποτε ἁμαρτάνει. Menon. p. 97. Ὁ. λέγοντες, Ore
φρόνησις μόνον ἡγεῖται τοῦ ὀρθῶς πράττειν. τὸ δὲ ἄρα καὶ δόξα
ἦν ἀληθής. Theetet. p. 157. A. ὥςτε ἐξ ἁπάντων τούτων---
οὐδὲν εἶναι ἐν αὐτὸ καθ᾽ αὑτό, ἀλλά τινι ἀεὶ γίγνεσθαι---τὸ δ᾽
οὐ δεῖ x. τ. X., on which see Heindorf. For τὸ δὲ the fuller ex-
pression τὸ δὲ ἀληθές is sometimes given. Rep. IV. p. 449,1). τὸ
δὲ ye ἀληθές, τοιοῦτον μέν τι ἦν---ἡ δικαιοσύνη. ‘Tim. p. 86. 1),
τὸ δὲ ἀληθές ἡ περὶ τὰ ἀφροδίσια ἀκολασία---νόσος ψυγῆς γέ-

108 NOTES ON THE

yove. The article with δὲ indicates something so opposed to sor
other thing, that it ought to be accounted true. In this passaf
after τὸ δὲ is put τῷ ὄντι, in order that the force of that form, τὸ δὲ
may be increased and made more apparent. q
4 ὀλίγου τινὸς---καὶ οὐδενός] Here καὶ before οὐδενός increase
and corrects the meaning of ὀλίγου τινός, in this sense: humai
wisdom is of little vulue—I should rather say, of no value at all. ¥
the same way μικρὰ καὶ οὐδὲν in Demosth. p. 790. 20. and p. 260,
26. ed. Reisk. There is, therefore, no occasion to write ἢ Kai οὐδὲ
voc. The Latin writers use atque in exactly the same manner.
Matth. on Cicer. 11. Catil. XII. 27. Manil. XVIII. 54. |
© καὶ φαίνεται τοῦτ᾽ οὐ λέγειν τὸν Σωκράτη} Thatis, and he
appears not to say this of Socrates. The pronoun τοῦτο refers t
what has gone before τὸ σοφὸν εἶναι. On the construction compat
Crito C. VIII. φροντιστέον, ri ἐροῦσιν ot πολλοὶ ἡμᾶς. Menon
p- 77. A. ὅπερ φασὶ τοὺς συντρίβοντάς τι. Aristoph. Acharn
v. 593. ταυτὶ λέγεις ob τὸν στρατηγόν ; Ibid. v. 580. τί δ᾽ εἶπαι
ἡμᾶς ; οὐκ ἐρεῖς ; Sophocl. Electr. v. 984. τοιαῦτά τοι νὼ πᾶς THe
ἐξερεῖ βροτῶν. Eurip. Iphig. Taur. v. 340. θαυμάστ᾽ ἔλεξας τὸ
φανένθ᾽. Andromach. v. 646. τί δῆτ᾽ ἂν εἴποις τοὺς γέροντας WE
σοφοί ; Heyne on Homer, Vol. V. p. 285. The Attics use the form
λέγειν τινά, for λέγειν περί τινος. For it is usual to say, λέγειν
τινὰτι, λέγειν τινὰ OTL, WC, εἰ αὐτός, as λέγειν τινὰ ὅτι ἐσθλός ἐστι.
f ὥςπερ ἂν εἰ εἴποι] On the construction of the words ὥσπερ ἂν
εἰ, see C. 1. note (*). In this passage the complete sentence would
be ὥςπερ ἄν ποιοῖτο, εἴ εἴποι. Therefore I have no doubt that
Stephens, Heindorf, and Bekker have correctly inserted εἰ, 3
Β καὶ τῶν ἀστῶν καὶ τῶν ξένων] These genitives depend on
the following τινά. ᾿
h τῷ θεῷ βοηθῶν ἐνδείκνυμαι] That is, acting in such a man-
ner that the response of Apollo may appear to be true. The word
ἀσχολία, Thom. Mag,, interprets: ἡ περί re ἀναστροφή, that 1
attention bestowed on any thing.
i ἀλλ’ ἐν πενίᾳ μυρίᾳ εἰμὶ---Ἴ Πενία differs in the same man=
ner from πτωχεία, as Lat. paupertas from egestas. Therefore πενία
is applied to artisans and other men of that description, who live by
the labour of their hands ; but πτωχεία to beggars. See Aristoph
Plut. v.552 sqq. and the commentators on the passage. μυρία πενία
is the greatest poverty: which expression has been illustrated by
Valckenaer on Phoeniss. v. 1480. The extreme poverty of So-
crates is spoken of by himself, in Xenoph. Econom. II. 3., where

APOLOGY. OF SOCRATES. 109

he says that he would sell his house and all his other property for
5 Attic mine. Whence he was also commonly called πένης, as
we learn from Xenoph. (con. 1]. 3.

X. * οἱ τῶν πλουσιωτάτων] This is added by Socrates, that
the cause of the odium against himself may more clearly appear.
Protagor. p. 328. C. καὶ ταῦτα μάλιστα ποιοῦσιν ot μάλιστα δυ-
vapevor, (i. 6. take care that their sons should be instructed,) μά-
Mora δὲ δύνανται οἱ πλουσιώτατοι.
> ἐμὲ μιμοῦνται, eira ἐπιχειροῦσιν] ΤΙ is well known that εἶτα
and ἔπειτα are often put for καὶ εἶτα, and καὶ ἔπειτα after a finite
verb. See Theetet. p. 151. C. Euthyd. p. 295. C.D. Phadr.
63. C., in which passages it signifies then, afterwards. The con-
struction in this passage is a little different, in which εἶτα is and
‘then, καὶ τότε. It is used in the same manner, Cratyl. p. 411. B.,
on which Heindorf, besides this passage, has compared Rep. p.
336. B. Fischer, therefore, has badly corrected it μιμούμενοι.

© εἰδότων δὲ ὀλίγα ἢ οὐδέν] ‘This is more emphatic than the
common reading ἢ ὀλίγα ἢ οὐδέν. For ἢ used in this manner,
signifies or rather ; which is not the.case in the form ἢ ὀλίγα ἢ
οὐδὲν. Plat. Phedr. p. 224. B. βραχέα ἢ οὐδέν. Alciphron. ITI. 4.
ὀλίγα ἤ οὐδὲν διαφέρουσι.

4 ἀλλ᾽ οὐχ αὑτοῖς] This is said ironically. They are enraged,
he says, with me, when they ought rather to be angry with themselves
Jor allowing themselves to be refuted by those lads. The common
reading οὐκ αὐτοῖς, has much less of ironical elegance, and would
probably have been rather οὐκ éxeivorc.

© ὅτι τὰ μετέωρα Kai τὰ ὑπὸ γῆς] These words depend upon
διδάσκων, which must be repeated at the end of the sentence.

f ὅτι κατάδηλοι---προςποιούμενοι)] On the construction see
Matth. §. 296. compared with 549.

& καὶ σφοδροὶ καὶ πολλοὶ, καὶ ξυντεταγμένως καὶ πιθανῶς. X.]
This is a metaphor taken from soldiers arrayed in line of battle; who
are said to attack the enemy ξυντεταγμένως, when they assault
them in regular line. Therefore, the calumniators of Socrates are
here said ξυντεταγμένως λέγειν, since they assailed him with ca-
Jumnies as it were in regular array ; that 15, in such a manner as it
appeared that they had come to an agreement among themselves as to
the best and most efficacious mode of calumniating. πιθανῶς, that
is, in a manner adapted to persuade.

h ἐμπεπλήκασιν ὑμῶν τὰ ὦτα] Compare Plat. Lysis p. 204.
C. ἡμῶν γοῦν ἐκκεκώφωκε τὰ ὦτα Kai ἐμπέπληκε Λύσιδος.

L

110 NOTES ON THE

poet, who was not very cbisiruien’ or successful in his art. See the |
scholiast on Aristoph. Ran. v. 1337., and Thirlwali’s ‘ History of -
Greece,’ vol. 4. p. 274, note 5. At the time he accused Socrates
he was very young, but puffed up with pride and arrogance, as may
be understood from Euthyphr. p. 2. Β. C. Meletus is said to have
been one of the Four, who by order of the Thirty Tyrants, brought
Leon of Salamis to Athens. The affair is related by Andocides
De Myster. p. 46. Orat. T. IV. ed. Reisk. Compare c. XX.—
Anytus, son of Anthemion, a βυρσοδέψης, or tanner, (as appears
from Epist. VII. Socr. p. 30. and Schol. on Plat. Men. p. 90. A.
compare Xenoph. Apol. 39.,) was by far the most powerful and in-
veterate of the accusers of Socrates, so that Horace, Satyr. 11. 4., not
without justice, called Socrates Anyti reum. Being a man of great
wealth and political influence, and opposed to the aristocratical
party, he was exiled by the Thirty Tyrants; he returned to Athens
with Thrasybulus, after holding the rank of general at Phyle. See
Xenoph. Hellen. 11, 3. Plat. Epist. VII. about the middle. In the
dialogue of Plato entitled Meno, ‘* Anytus is introduced as violently
offended with Socrates on account of the turn which his discourse
had taken, and as quitting him with a threat, which, if it was ever
uttered, was fulfilled by this indictment.”—Thirlwall’s ‘ History of
Greece,’ vol. JV. p. 275; see Meno, 92—94. E. Other causes of
his enmity against Socrates have been related by Xenoph. Apolog.
Socr. §. 29. Libanius Apol. Socr. p. 11. ed. Reisk. Plutarch Vit.
Alcib.c. 4, Anytus is said to have been a man of bad character ;
see Aristot. ap. Harpocr. under the word δεκάζειν. Plutarch Vit.
Coriol. c. XIV. Diod. Sicul. XIII. 64. Compare Plut. Amator.
p- 276. C. D.—Lyco was one of the ten orators, who according το.
the law of Solon were to plead and conduct the public causes. See
Diog. Laert. If. 38., and the commentators on the passage.

k Ταῦτ᾽ ἔστιν ὑμῖν, ὦ ἄνδρ. ᾿Αθ., τἀληθῆ] That is, these are
ihe things which I before said that I would relate to uou with truth.
He refers to the words, C. 1,, ὑμεῖς δ᾽ ἐμοῦ ἀκούσεσθε πᾶσαν τὴν
ἀλήθειαν.

' οὐδ᾽ ὑποστειλάμενος ὑποστέλλεσθαι is properly to withdraw
one’s self, to depart privately: hence to dissimulate, as in this pas-

+

APOLOGY OF SOCRATES. 111

sage. The use of this word has been learnedly explained by Wyt-
tenbach on Julian. p. 149 sq. ed. Lips.

midy re αὖθις] That is, hereafter, as Phaedo p. 115. A.
Rep. V. p. 466. A. Gorg. p. 447. B.C. p. 449. C. Ὁ. Xenoph.
Sympos. I. 16. and elsewhere. ἐάν τε---ἐάν re, whether—or,
differs in the same manner from εἴ re—et τε, whether—or, as ἐών
from εἰ,

XI. * αὕτη ἔστω--ἰκανὴ ἀπολογία] The old editions erro-
neously add the article. For αὕτη is the subject: Let this be suf-
ficient defence. Compare c. I. note (Ὁ).

> τὸν ἀγαθόν τε καὶ φιλόπολιν] Suidas and other grammarians
are wrong in saying that the word φιλόπολις is κοινόν, but φιλό-
marpic, Arrixkdy. Both are used in Attic Greek ; see Ducker on
Thucyd. V1. 92., φιλόπατρις means a lover of Greece; but φιλό-
πόλις a lover of the Athenian community.

© αὖθις γὰρ δή---λάβωμεν ad] He indicates by these words, that
after having disposed of the charges of his former accusers, he is now
going to refute those of the others; and that he wishes their bill of
indictment likewise to be read, as he had read the ἀντωμοσία of the
others, C. III. αὖθις ad, Again then—let us now on the other hand
take the indictment of these.

4 ἔχει δὲ πως ὧδε] That is, somewhat thus. Hesych. ὧδέ πως"
οὕτω, τοῦτον τὸν τρόπον. But that is the meaning of ὧδε by
itself. Socrates, therefore, says that he is not going to give the exact
words, but only the substance of the indictment against him. The
form of the accusation was still extant at Athens in the time of Pha-
vorinus, in the second century, in μητρῴῳ, that is, in the temple of
the mother of the gods, in which, says Diog. Laert. II. 40. there was
a registry in these words: ἡ δὲ ἀντωμοσία τῆς δίκης τοῦτον εἶχε
τὸν τρόπον" ἀνάκειται γὰρ ἔτι καὶ νῦν, φησὶ Φαβωρῖνος, ἐν τῷ
μητρῴῳ' “Τάδε ἐγράψατο καὶ ἀνθωμολογήσατο Μέλιτος Μελί-
του, Πιτθεύς, Σωκράτει Σωφρονίσκου, ᾿Αλωπεκῆθεν" ᾿Αδικεῖ Σω-
κράτης οὺς μὲν ἡ πόλις νομίζει θεοὺς οὐ νομίζων, ἕτερα δὲ καινὰ
δαιμόνια εἰςηγούμενος" ἀδικεῖ δὲ καὶ τοὺς νέους διαφθείρων. τί-
μημα θάνατος. ‘Therefore the accusation which is here put first,
is there mentioned in the second place.

ε ὅτι σπουδῇ χαριεντίζεται)] χαριεντίζεσθαι, which is derived
from χαρίεις, witty, cheerful, is properly to joke or banter in a cheer-
ful and witty manner, in the same sense as εὐτραπελευεσθαι ;
hence, absolutely, to joke, to sport, as here andc. XIV. Therefore
σπουδῇ χαριεντίζεται is, as we say in English, to joke in earnest.

112 NOTES ON THE

For Meletus, in casting such an unfounded imputation on Socrates, ©
and pretending that he himself cared for the education of youth, ap:
peared χαριεντίζεσθαι, that is, to sport and joke; but, because he
accused Socrates of corrupting youth, and prosecuted that accusation
seriously and zealously, he is said σπουδῇ χαριεντίζεσθαι. Further
on, ῥᾳδίως rashly. See Heindorf on Charmid. ὁ. 44.—ei¢ ἀγῶνα }
καθιστάναι, means to accuse. See Euthyphr. c. 3.

XII. * Kai μοι δεῦρο,---εἰπέ] Bekker Anecdot. I. p. 88. δεῦρο
ἀντὶ τοῦ ἔρχου. Aristoph. Ecclesiaz. v. 989. ἀλλ’ οὑτοσὶ γὰρ
αὐτός, οὗ μεμνήμεθα. δεῦρο δή, δεῦρο δή, φίλον ἐμόν, πρόςελθε,
καὶ ξύνευνός μοι τὴν εὐφρόνην ὕπως ἔσει. Plato’s Rep. IV. ὁ
445. C. V. p. 477. D. Lysid. p. 203. B.

υ ἔΑλλο τι περὶ x. π.1 See Hermann. on Viger. p. 730. n. 110,
On ὕπως used with a future, see Herm. on Viger, p. 851. Euthy-
phr. p. 2. Ὁ. ὀρθῶς χάρ ἐστι τῶν νέων πρῶτον ἐπιμεληθῆναι;
ὕπως ἔσονται ὅ τι ἄριστοι.

ς μέλον γέ σοι] On the construction, see Matth. §. 564. Buttm.
δ᾽ 132. 6. obs. 7.

ἃ ἐμὲ sigdyetc τουτοισί] The verb εἰςάγειν is said either of the
magistrate, when it signifies to permit an accuser to indict a person on
some law, to grant permission to bring an action ; or of the prosecutor,
when it means to bring into court, to accuse, as here. In both sig-
nifications, either εἰς δικαστήριον, as c. 17., pe εἰςάγοι τις εἶ
δικαστήριον, or something of the kind is understood. In tliis pas-
sage the word τουτοισὶ is added, and supplies the place of that
expression. See Meier and Schoemann ‘ Der Attische Process,
p- 709. not, 19.

© ὁρᾷς, ὦ Μέλητε] The word ὁρᾷς, prefixed in this manner, is
used in derision. Compare Aristoph. Nubb. v. 662. 669. Vesp. v.
393.. Pac. v. 330. Rann. v. 1136. 1245. Eurip. El. ν. 1121, The
whole of the following passage is expressed rather in the Socratic
style of argument, than of a speech in a court of justice.

f γὴ τὴν Ἥραν] This oath is also used by Socrates in Xenoph,
Mem. I. 5, 8; III. 10, 9; 111. 11, 5. |

& τῶν ὠφελούντων)] That is, τῶν βελτίους ποιούντων.

h Ti δαὶ οἱ βουλευταί] Concerning the βουλευταί, see note (Ὁ)
on C, XX. There were two senates at Athens: the Areopagus,
Bovd2) ἡ ἐξ Αρείου πάγου, and the senate of five hundred, βουλὴ ἡ
τῶν πεντακοσίων, instituted by Solon. Either may be meant here.
On the words ᾿Αλλ’ ἄρα---μὴ οἱ ἐν τ. ἐκκ. see Protag. p. 312. A.
ἀλλ᾽ dpa, ὦ Ἱππόκρατες, μὴ οὐ τοιαύτην ὑπολαμβάνεις ; Eu-

δ

APOLOGY OF SOCRATES. 113

thydem. p. 290. E. ἀλλ᾽ ἄρα, ὦ πρὸς Διός, μὴ ὁ Κτήσιππος ἦν ὁ
ταῦτ᾽ εἰπών.᾽

* τοὺς νεωτέρους] No one was permitted to be present at the
assemblies until he had attained the age of at least 18 or 20. See
Schoemann ‘ De Comitiis Atheniensium,’ p.76 sq. Hence it is ob-
vious that οἱ νέοι and νεώτεροι were young men under 18,

_* ἐμοῦ κατέγνωκας δυςτυχίαν] The construction has been ex-
plained by Matthie §. 378. Asch. adv. Ctesiph. 8. 12. τίς ἂν
οὖν ὑμῶν τολμήσειε τοσαύτην ἀνελευθερίαν καταγνῶναι τοῦ
δήμου ;

1 οἱ μὲν βελτίους---ὁ διαφθείρων] To πάντες ἄνθρωποι we
must understand δοκοῦσι, from what has preceded ; exactly as Hipp.
min. p. 379. D. Lysis p. 212. D. These words contain the ex-
planation of the words οὕτω δοκεῖ σοι ἔχειν, and therefore are added
without connective particles. Gorg. p. 479. B. κινδυνεύουσι yao
--τοιοῦτόν τι ποιεῖν Kai οἱ THY δίκην φεύγοντες, ὦ Πῶλε" τὸ
ἀλγεινὸν αὐτοῦ καθορᾶν, πρὸς δὲ τὸ ὠφέλιμον τυφλῶς ἔχειν καὶ
ἀγνοεῖν.

m ἐάν τε---οὐ φῆτε] Grammarians commonly say that after εἰ,
ἐὰν, ἵνα, ὄφρα, ὅπως, and other words of the same kind, μὴ and not
ov ought to be used. We may, however, correctly say εἰ οὐ, when
ov is so closely joined in siguification with the verb, as in reality to
form with it only a single idea, as Hermann says, on Viger. p. 833.
But this is the case in the form οὐ φάναι, which from its literal sig-
nification, to say not, becomes equivalent to to deny. When it retains
this meaning, οὐ φάναι is always used, although preceded by con-
ditional particles.

Ἀ εἰ εἷς-- διαφθείρει) C. XXVII. πολλὴ μέντ᾽ ay pe φιλο-
ψυχία ἔχοι,---εἰ οὕτως ἀλόγιστος εἰμι. C. XVII. εἰ μὲν οὖν
ταῦτα λέγων διαφθείρω τοὺς νέους, ταῦτ᾽ ἂν εἴη βλαβερά.
Theet. 171. Β. οὐκοῦν τὴν αὑτοῦ ἂν ψευδῆ συγχωροὶ, εἰ τὴν
τῶν ἡγουμένων αὐτὸν ψεύδεσθαι ὁμολογεῖ ἀληθῆ εἶναι ; where
see Heindorf. Sympos. p. 208, C. Phad. p. 69, E. Alcibiad. I.
p. 122. B. Ibid. p. 109. C. p. 114. E, p. 116. D. Protagor. p.
340. E. on which passage Heindorf has given more examples.
Compare Matth. §. 524. 1. and on a similar form of the Latin
writers, Heindorf Horat. Satir. 11. 3, 154. Socrates speaks on the
supposition, that what Meletus had before affirmed, was true. In
English : For it would be very fortunate for the youth, if in reality
(as you say) one alone corrupted them.

XIII. 5 ὦ τᾶν, ἀπόκριναι) A contraction of ὦ éray, see

114 NOTES ON THE

Hermann on Sophocl. Philoctet. v. 1373. Compare Bast. on Gregor
Corinth. p. 904. Lobeck. on Phryn. p. 196. Apollonifs in Bekker,
Anecd. I. p. 569. 11. Etym. Magn. 825. 11. On the accent, see
Dionys. Thrax in Bekker Anecd. p. 949. 21.

» rode ἀεὶ ἐγγυτάτω---ὄντας] That is, those who are at any time
nearest to them. See Valcken. on Herodot. IL. 98. on Theocrit.
Adoniaz. p. 273. Toup. on Longin. p. 417. ed. Weisk, Compare
Buttmann. §, 137.

© καὶ γὰρ ὁ νόμος κελεύει ἀποκρίνεσθαι] The very words of
the law to which Socrates here refers, are found in Demosth. c.
Steph. orat. II. p. 1131. Νόμος. τοῖν ἀντιδίκοιν ἐπάναγκες εἶναι
ἀποκρίνασθαι ἀλλήλοις τὸ ἐρωτώμενον, μαρτυρεῖν δὲ μή.

4 τηλικούτου ὄντος], For Meletus was a young man. See
c. X. note (‘). Compare ©. XIV.

© εἰς τοσοῦτον ἀμαθίας ἥκω] On this construction see Matth.
§. 341. Compare 504. 1. 2. :

ἢ οἵμαι δὲ οὐδὲ ἄλλον---οὐδένα] That is, πείσεσθαί oor, by a
usual ellipsis after οἶμαι δὲ καί, Euthyphro p. 3. E. ἀλλὰ σύ τε
κατὰ νοῦν ἀγωνιεῖ τὴν δίκην, οἶμαι δὲ καὶ ἐμὲ THY ἐμήν.

8 παύσομαι ὃ γε ἄκων ποιῶ] The participle ποιῶν must be
understood. For it is not correct to say παύεσθαί τι. Heindorf.
conjectured that ποιῶν ought to be restored to the text.

XIV. * οὔτε μέγα οὔτε σμικρόν] Compare Ὁ. VI. οὔτε μέγα
οὔτε σμικρὸν ξύνοιδα ἐμαυτῷ σοφὸς ὦν. ἢ
> ἢ δῆλον δὴ, ὅτι---Ἴ Here ἢ is put as it were to correct what he
has before said. The sense is this: But, why do 1 ask? it is evident —
—or: is it indeed evident ? |

© ὅτι κατὰ τὴν γραφήν] Understand ἐμὲ φὴς διαφθείρειν τοὺς
νεωτέρους.

4 οὐ ταῦτα λέγεις] We are to connect ταῦτα with the participle
διδάσκων.

© ὧν νῦν ὁ λόγος ἐστιν] The genitive ὧν is governed by λόγος,
and we are not to understand the preposition περί, which has been
done by some. For as we can say not only λέγειν περί τινος, but —
also sometimes λέγειν τινά, (on which construction some remarks
have been made on C. IX. note (*) ) we may also correctly say both
λόγος epi τινος and λόγος τινός. For he might have said ode νῦν
λέγομεν, which would have been more in accordance with the mean-
ing than the other construction περὶ ὧν νῦν λέγομεν. The same
construction is found in Charmid. p. 156. A. ob γάρ ri σου ὀλίγος
λόγος ἐστίν. Demosth. de Cor. p. 281. ed. R. τοὺς λόγους αὐτῶν,

Se

APOLOGY OF SOCRATES. 115

ἵν 6. περὶ αὐτῶν. Eurip. Med. ν. 541. οὐκ ἂν ἦν λόγος σέθεν,
1, 6. περὶ σοῦ. Compare Dorvill on Charit. p. 592. Schaefer on
Sophoel. Antig. v. 11. where there is μῦθος φίλων, i. 6. περὶ
φίλων.

ἴ οὔτε αὐτὸν νομίζειν-- τούς τε ἄλλους] See Protagor. p.

947. E. οὐδὲν δέονται ἀλλοτρίας φωνῆς οὐδὲ ποιητῶν, ode οὔτε
ἀνερέσθαι οἷόν τ᾽ ἐστὶ περὶ ὧν λέγουσιν, ἐπαγόμενοί τε αὐτοὺς οἱ
πολλοὶ--- ἀδυνατοῦσιν ἐξελέγξαι. Ibid. p. 361. E. οὔτε τἄλλα
οἶμαι κακὸς εἶναι ἄνθρωπος, φθονερός τε ἥκιστ᾽ ἂν ἀνθρώπων.
Charmid. p. 169. C. 1). Politic. p. 266. D.
‘ Ξ ἵνα τί ταῦτα λέγεις] Hermann, on Viger. p. 849., says that
νὰ τί involves an ellipsis, and that the full construction in the
present tense would be iva ri γένηται; in the past ἵνα τί yé-
YOLTO.

h Μὰ Ai’,—ézei τ. ἥλ.] With pa Δία we are to understand
from what has gone before οὐ νομίζει θεούς. For Budzus has
truly observed that μὰ Δία is not a negation by itself, but that we
must often supply the negation from the preceding part of the sen-
tence. See Viger. p. 450.

i ᾿Αναξαγόρου οἴει---Ἴ Anaxagoras of Clazomene, according to
‘Laertius 11. 8., taught that the sun was μύδρον διάπυρον, which
some understand to be an ignited mass of iron, others of stone, as
Socrates himself, in Xenoph. Mem. IV. 7. 7., where he endeavours
to refute this opinion of Anaxagoras. The same philosopher said
that the moon had οἰκήσεις, λόφους and φάραγγας, 1. 6. was γῆν.
Meletus attributed these opinions to Socrates, because Socrates had
received instruction from Archelaus, who had been a disciple of
Anaxagoras. Anaxagoras was born 8. 0. 500, and died 8.6. 428.

k καὶ δὴ Kai ot νέοι ταῦτα---Ἴ And the young men forsooth learn
these things from me. For Socrates ironically repeats the words
which he supposes to proceed from Meletus. Heindorf, by taking
away the comma before καὶ δὴ καὶ, made these words depend on the
preceding ὅτι, a construction which appears to me to be forced.

1 δραχμῆς ἐκ τῆς ὀρχήστρας] Dacier understands by these
words, that the books containing these opinions of Anaxagoras might
be purchased for a drachma from the orchestra. But Forster rightly
remarks that we never read of books being exposed for sale in the
orchestra.—Originally no sum was charged for admission to the
theatres ; but crowds and tumults having arisen from the concourse
of many persons, of whom some had not any right to enter, it was
_ evidently to be expected that in a theatre made of wood, which was

116 NOTES ON THE

the only one that Athens then possessed, the scaffolding would
break; and this accident, in fact, took place ; to avoid which evil,
it was determined to let the seats: the phrase used to express this
was θέαν ἀπομισθοῦν and θέαν ἀγοράζειν. The seats were let
by the farmers or lessees of the theatres, who were called either
θεατρῶναι, or θεατροπῶλαι, or ἀρχιτέκτονες, as in Demosth. de
corona p. 234, 23. Vol. I. Compare Casaubon on Theophrast.
Char. 2.; and two oboli was the general price paid by each person,
according to Demosthenes in the passage referred to; sometimes a
drachma, according to Casaubon in the passage referred to, Com-
pare Boeckh ‘On the Public Economy of Athens,’ Vol. I. p. 293
[01]. Engl. Transl. But since, according to Harpocration and Sui-
das, under the word θεωρικά, and Schol. on Lucian’s Timon. Vol. I.
p- 6., a drachma was the greatest sum that could ever be demanded
by the lessee, it is evident why Socrates said ἃ ἔξεστιν, εἰ πάνυ
πολλοῦ, δραχμῆς πρίασθαι.----Βὰϊ how could these doctrines of
the philosopher be learned in the theatre? It is certain that the
dramatic poets often inserted the opinions of the philosophers in
their plays; either to praise them, as Euripides, who frequently
alluded in his tragedies to the opinions cf Anaxagoras, as is shown
by Valcken, Diatribe in Fragm. Eurip. p. 29 foll., or to con-
demn and ridicule them, which we know to have been done by
Aristophanes. That Socrates principally alludes to Euripides in
this passage, appears from the circumstance that he was the first who
introduced on the stage the doctrine of Anaxagoras concerning the
sun and moon. See what has been said on this by Valcken. in the
work above cited, p. 31., and Porson on Eurip. Orest. v. 971. p. 192.
ed. Lips. sec. The sense of the whole passage is this: Meletus de-
clares that I affirm the sun to be a stone, and the moon earth. But
surely the judges know that this is the doctrine of Anaxagoras; and if
I were to pretend that I introduced this opinion, the young men could
discover, even from the plays of the dramatic poets, my vanity in
appropriating it to myself, and would justly ridicule me.
m™ καὶ νεότητι] He alludes to the youth of Meletus. See
C. XIII.
» ὥςπερ αἴνιγμα ξυντιθέντι διαπειρωμένῳ] Ficinus has cor-
rectly interpreted this : videtur enim ceu enigma quoddam componere,
tentans, an Socrates, &c. There is no need of καὶ, which is com-
monly inserted before διαπειρωμένῳ. Gorg. p. 464. C. and p- 479.
D. ᾿Αρχέλαον εὐδαιμονίζων τὸν τὰ μέγιστα ἀδικοῦντα, δίκην
οὐδεμίαν διδόντα, where καὶ is commonly inserted after ἀδικοῦντα.

APOLOGY OF SOCRATES. 117

Republ. 1V. 440. D. Politic. p. 273. Ὁ. Phedr. p. 251. Ὁ. and
Phileb. p. 53. Euthyphr p. 27.—On the use of the word ἔοικεν
joined with a participle, see Phedon p. 87. Εἰ. ἔοικεν ἁπτομένῳ.
_ © γγώσεται---ἐμοῦ χαριεντιζ] The construction has been ex-
plained by Matthiz §. 349. 1.—6 σοφὸς On, that wise man forsooth,
said ironically. 3

=~ ΧΥ. ἃ ἢ μοι φαίνεται], That is, in what way, how he appears to
me. For Socrates begins to show that Meletus is so inconsistent as
both to deny and to affirm that Socrates believes in the existence of
gods.

b ἡμᾶς παρῃτησάμην] Etymol. Magn. παραιτεῖσθαι οὐκ εὕ-
ρηται ἐν χρήσει ἐπὶ τοῦ σημαινομένου τοῦ ἀρνεῖσθαι καὶ ἀπο-
βάλλεσθαι καὶ μὴ δέχεσθαι, ἀλλ᾽ ἐπὶ τοῦ αἰτεῖν, ὡς παρὰ Με-
νάνδρῳ" παραιτοῦμαί σε γνώμην ἔχειν. ὥςτε περιττὴν εἶναι τὴν
πρόθεσιν. Aristoph. Equitt. v. 37. ἕν δ᾽ αὐτοὺς παραιτησώμεθα.
Compare Ruhnk. on Tim. under the word. See also Burmann on
Quint. Institt. Orat. III. 6. Miller on Οἷς. de Orat. I. 20, 90.
Bremi on Nep. Attic. XII. 2.

© δαιμόνια μὲν νομίζει---δαίμονας δὲ ob νομίζει] To δαι-

᾿ μόνιον in Plato appears to be an adjective, as Cicero also understood,
de Divinat. 1. 54. Esse divinum quiddam, quod demonion appellat,

cui semper pareat. See Schleierm. on this passage ; Vol. II. p. 432
foll. Schneid. on Xenoph. Memor. I. 1, 2. Narey in the Classical
Journal for 1817. N. XXX. p. 105.

I ‘Qc ὥνησας,--- ἀναγκαζόμενος] How much have you obliged
me by giving me an- answer at length! Casaubon has observed on
Pers. Sat. I. v. 112. that ὀνῆσαι, like the Latin juvare, often has the
meaning of delectare and not βοηθεῖν.

ὁ ἀλλ᾽ οὖν δαιμόνιά ye νομίζω] These words are to be referred
to what goes before, εἴτ᾽ οὖν καινὰ εἴτε παλαιά.

f διωμόσω ἐν τῇ ἀντιγραφῇ] ᾿Αντιγραφὴ is here the same as
ἀντωμοσία, in C. III. (note b) that is, the bill of accusation. The
plaintiff, on delivering the bill of accusation to the judges, was
obliged to swear that he did not bring the accusation through malice.
Meletus had taken this oath.

& ἤτοι θεούς ye ἡγούμεθα ἢ θεῶν παῖδας] Phedo p. 76. A.
ἤτοι ἐπιστάμενοί ye αὐτὰ γεγόναμεν---ἢ ὕστερον-- ἀναμιμνήσ-
κονται. Gorg. p. 460. A. ἤτοι πρότερον γε ἢ ὕστερον μαθόντα
παρὰ σοῦ, lbid. p. 476. E.

h ὧν δὴ καὶ λέγονται] Gorg. p. 458. E. πάλιν δ᾽ εἰ ἐπὶ τῶν

αὐτῶν τεχνῶν λέγομεν, ὧνπερ νῦν δήκι τι A, Ῥιιαά. p. 76. A.

118 NOTES ON THE

ἢ ἐν τούτῳ (χρόνῳ) ἀπόλλυμεν, ᾧπερ καὶ λαμβάνομεν. La-
ches p. 192. B. See Matth. Gr. §. 595.

1 we οὐ τοῦ αὐτοῦ---οὐδεμία μηχανὴ ἐστιν The senseis: you
will in no wise be able to persuade any one, that one and the same man
believes in spiritual and divine things, and at the same time disbelieves
in the existence of spirits, gods, and heroes. Τὶ is evident from the
preceding argument that the adjectives are opposed to the nouns’
substantive.

XVI. * ᾿Αλλὰ γάρ, ὦ ἄνδρες] Socrates, having concluded the
material part of his defence, now commences the discussion of other
points which bear upon the subject. He first complains of the
danger of his being sacrificed to the hatred of the multitude; but, at
the same time maintains, a good man ought to consider virtue and —
justice as of more importance than life itself.

> ὃ ἐμὲ αἱρῆσει] That is, which will cause my condemnation. For
αἱρεῖν δίκην and αἱρεῖν τινά τινος signify to gain a suit against a
party. Whence οἱ ἑλόντες and οἱ ἑαλωκότες, are opposed in De- ‘
mosthen. in Midiam. p. 518. ed. Reisk. p. 15. ed. Buttm.

© ἀλλ᾽ ἡ---διαβολή τε καὶ φθόνος] Fischer has observed that
these words might have been omitted, since the preceding pronoun
τοῦτο already expressed the same idea; but they are added to ex-
press the former idea with more emphasis.

4 οὐδὲν δὲ δεινὸν, μή ἐν ἐμοὶ στῇ] That is, there is no danger
of my being the last who will be condemned by the envy ard hatred of
the multitude. Compare Phedo p. 84, οὐδὲν δεινὸν, μὴ φοβηθῇ.

© εἴτ᾽ οὐκ αἰσχύνει] On the particle εἶτα used in interrogations
to indicate astonishment and indignation, see Walcken. on Pheen,
v. 549. Viger. p. 395. Buttmann Gr. §. 136.

f εἰ οἴει δεῖν κίνδυνον ὑπολογίζεσθαι---Ἴ Crito. c. 8. κἂν φαι-
νώμεθα ἄδικα αὐτὰ ἐργαζόμενοι, μὴ οὐ δέῃ ὑπολογίζεσθαι οὔτ᾽ εἰ
θνήσκειν δεῖ παραμένοντας καὶ ἡσυχίαν ἄγοντας οὔτε ἄλλο
ὁτιοῦν πάσχειν πρὸ τοῦ ἀδικεῖν. Compare the conclusion of this
chapter.

® ὅτου τι καὶ σμικρὸν ὄφελός ἐστιν] Euthyphro Ρ- 4. E. οὐδὲν
γὰρ ἄν μου ὄφελος εἴη. Legg. IX. p. 856. C. πᾶς γὰρ ἀνήρ, οὗ
καὶ σμικρὸν ὄφελος. Critoc. 5. εἴ τι καὶ σμικρὸν ἡμῶν ὄφελος.
See Hemsterh. on Lucian, Timon. c. 55. Kuster. on Aristoph.
Eccles. v. 53. Valcken. on Herodot. VIII. 68.

h καὶ ὁ τῆς Θέτιδος υἱός] Allusion is here made to Iliad, σ΄, Ve
90 [0]].---παρὰ rd αἰσχρόν τι ὑπομεῖναι, in comparison with en.
during any thing disgraceful—rather than submit to any thing dise

APOLOGY OF SOCRATES. 119

graceful, that is, lest it should be said that he did not care for the

death of his friend Puatroclus. For παρὰ with an accusative some-

times indicates a comparison ; see Matthiz Gr. §. 588. ¢.
' αὐτίκα γάρ τοι, φησί, μεθ’ “Exropa] These words are in-
troduced in a parenthesis, which will account for their want of strict

connection with the context.

1

K ὁ δὲ ταῦτ᾽ ἀκούσας] - ὁ δέ is inserted in consequence of the

‘length of the sentence. The regular grammatical construction would

be: ὃς τοσοῦτον τοῦ κινδύνου κατεφρόνησεν, ὥςτε---ἀκούσας
ταῦτα---ὦδλιγώρησε. This is, therefore, an anacoluthia.~ Similar

" passages are given by Matthie Gr. §. 626.

! αὐτίκα---τεθναίην] Iliad. σ΄. v. 98. and 104.

m μὴ αὐτὸν otec—] Heusdius Specim. Crit. p. 12. thought the
reading ought to be οἴου, of which there is no need. For μὴ has
often the force of an interrogation where a denial is- expected or

wished for. See Hermann on Viger. p. 789. Gregor. Corinth. p.

162 et 824. ed. Schef.

ἢ ἢ ἡγησάμενος] In order that may not appear to be intro-
duced improperly, it is to be observed that the same construction is
not observed in the subsequent part of the sentence, since the words
ἢ ὑπ’ ἄρχοντος ταχθῇ are added, when we should have expected
ἢ ὑπ᾽ ἄρχοντος κελευσθείς. For a similar construction see De-
mosthen. De Rhodior. libert. p. 197. ed. Reisk. εἰ γάρ τί που καὶ
κεκράτηκε τῆς πόλεως βασιλεύς, ἢ τοὺς πονηροτάτους τῶν ‘EA-
λήνων πείσας ἢ οὐδαμῶς ἄλλως κεκράτηκεν.

ο πρὸ τοῦ αἰσχροῦ] Phedo p. 99. A. εἰ μὴ δικαιότερον ὥμην
καὶ κάλλιον εἶναι πρὸ τοῦ φεύγειν. Crito c. 16, μήτε παῖδας
περὶ πλείονος ποιοῦ μήτε τὸ ζῆν μήτε ἄλλο μηδὲν πρὸ τοῦ
δικαίου. See C. XVII. πρὸ οὖν τῶν κακῶν. On the sentiment
compare Crito c. 12. at the end, where the question is respecting
the obedience to be paid to the laws of our country.

XVII. ὁ δεινὰ ἂν εἴην εἰργασμένος] Heindorf, on Gorg. p.
518. E., says that ἐργάζεσθαι in this passage, is used for ποιεῖν.
But ἐργάζεσθαι is stronger in its signification than ποιεῖν. I should
have perpetrated a great crime.

b εἰ, bre μέν με---τότε μὲν οὗ ἐκ.---τοῦ dé θεοῦ---ἐνταῦθα δέ---Ἴ
See Buttmann on Demosthen. Mid. p. 155., where he has given
many similar instances. He remarks that when there is a double
μὲν and a double δὲ in the sentence, the whole becomes more ae
phatic. Ina similar manner, Isocrat. Areopag. sae παρ οἷς μὲν
γὰρ μήτε φυλακὴ μήτε ζημία τῶν τοιούτων καθέστηκε, μήθ᾽ at

120 NOTES ON THE

κρίσεις ἀκριβεῖς εἰσι, παρὰ τούτοις μὲν διαφθείρεσθαι Kai τὰ
ἐπιεικεῖς τῶν φύσεων" ὕπου δὲ μήτε λαθεῖν τοῖς ἀδικοῦσε ῥᾳΐδιό
ἐστι, μήτε φανεροῖς γενομένοις συγγνώμης τυχεῖν, ἔνταυθα δ᾽
ἐξιτήλους γίγνεσθαι τὰς κακοηθείας. Observe the difference of
moods, ἔμενον καὶ ἐκινδύνευον, and λίποιμι. The indicative refers
to a matter which really happened ; the optative to one which may
possibly happen.

© καὶ ἐν Ποτιδαίςι---Δηλίῳ] On the campaigns of Socrates see
Laert. II. 22 foll. Atheneus IV. 15. Avlian. III. 17. Cicero de
Divin. I. 54.

4 ἀπειθῶν τῇ μαντείᾳ] That is, τοῦ θεοῦ. |

© δοκεῖν yap εἰδέναι---οἷδεν] The phrase at full length would
be: ἔστι γὰρ ἐκεῖνο (namely, τὸ θάνατον δεδιέναι) δοκεῖν εἰδέναι
ἃ οὐκ οἷδεν. On the third person, οἶδεν, put indefinitely, see Her-
mann on Viger. p. 725. Schefer on Lambert. Bos. p. 476. Porson
on Eurip. Orest. v. 308. and Matth. §. 294. 2. Charmid. p. 167. B.
εἰ δυνατόν ἐστι τὸ ἃ οἷδε καὶ μὴ οἷδεν εἰδέναι. Rep. VI. p. 506.
C. οἰόμενον ταῦθ᾽, ἃ οἴεται, ἐθέλειν λέγειν. Lysis p. 212. Β.
Crito, C. X., about the middle.

ἢ καὶ τοῦτο πῶς οὐκ ἀμ.}] καὶ is in this passage to be pro-
nounced with emphasis, as is often the case in sentences indicating
opposition. Fischer erroneously thought that τοῦτο was put for διὰ
τοῦτο: it is the nominative case. Α little further on, the words 4
τοῦ οἴεσθαι εἰδέναι signify, which consists in one’s thinking that he
knows what he does not know.

& τούτῳ ἄν] With these words φαίην εἶναι or εἴην may be
understood. Further on, οὕτω is used, because οὐκ εἰδὼς has the
same signification as ὥσπερ οὐκ οἶδα.

h πρὸ οὖν THY κακῶν---οὐδὲ φεύξομαι] This construction is
remarkable. For φοβεῖσθαι and φεύγειν πρὸ τῶν κακῶν---ὡὼ μὴ
οἶδα, are used instead of φοβεῖσθαι μᾶλλον τὰ κακὰ ἃ οἶδα bre
κακά ἐστιν ἢ ταῦτα ἃ μὴ οἶδα εἰ ἀγαθὰ ὄντα τυγχάνει. On this
use of the preposition πρὸ see C. XVI. note (°). |

i ὥςτε οὐδ᾽ εἴ μὲ νῦν ἀφίετε---τὴν ἀρχήν] ᾿Αρχὴν is at all.
See Hermann on Viger. p. 723. A little further on, ἀποκτεῖναι,
asin Ο, XVIII., is to condemn to death by their votes: in which
sense ἀποκτείνειν is also used by Xenoph. Mem. LV. 8, 5., where
it is opposed to ἀπολύειν. The structure of the sentence is re-
markable, ei—agiere, εἴ μοι---εἴποιτε, εἰ οὖν ἀφίοιτε, the particle
οὖν indicating that the speaker returns to what he has been saying

APOLOGY OF SOCRATES. 121

before, on which use of the word, see Sturz, Lexic. Xenoph. 111.
p- 358. Schweigh. Lexic. Polyb. p. 416,

Κ᾿Αγνύτῳ ἀπιστήσαντες] ᾿Απιστεῖν, ἄπιστος, ἀπιστία, are
said not only of those who do not believe, who have no faith in others,
but also of those who refuse to comply with the demands of others
because they disbelieve them.

| ἐφ᾽ ᾧτε---φιλοσοφεῖν] On this construction see Matthia ᾧ. 479.

Ὁ ἀσπάζομαι μὲν καὶ φιλῶ] ᾿Ασπάζεσθαι is to salute with an
embrace, φιλεῖην» Vo salute with a kiss. In this passage these words
signify : with grateful and joyful mind I salute and reverence your
kindness and clemency. Lysid. p. 217. B. ἀναγκάζεται δὲ ye σῶμα
διὰ νόσον ἰατρικὴν ἀσπάζεσθαι καὶ φιλεῖν. Legg. IIT. 689. A.
τὸ δὲ πονηρὸν καὶ ἄδικον δοκοῦν εἶναι φιλεῖ τε καὶ ἀσπάζεται.

™ καὶ ἐνδεικνύμενος] This word is used in the same manner in
C. IX. at the end, τῳ Oe βοηθῶν ἐνδείκνυμαι, bre οὐκ ἔστι
σοφός.

_ ὁ εἴς σοφίαν καὶ ἰσχύν] ἰσχύν is used here not in the sense of

power, but of greatness and strength of mind. For the subsequent
words show that ἰσχύν is opposed to a desire of riches, honours, and
_ praise.

P Kai νεωτέρῳ---ποιήσω] On this rather uncommon construction,
see Matth. §. 415. obs. 1. Buttm. §. 120. 2. 3. Compare Viger.
p- 289.

4 μᾶλλον δὲ τοῖς ἀστοῖς, bow μου éyy.] Compare C. XXX.
about the middle, καὶ χαλεπώτεροι ἔσονται, Vow νεώτεροί εἰσι.
Gorg. p. 458. A. μεῖζον γὰρ αὐτὸ ἀγαθὸν ἡγούμαι, ὕσῳπερ μεῖζον
ἀγαθόν ἐστιν αὐτὸν ἀπαλλαγῆναι κακοῦ τοῦ μεγίστου ἢ ἄλλον
ἀπαλλάξαι, where likewise before μεῖζον we may understand ro-
σούτῳ. Xenoph. Cyrop. 1. 3, 14. Aristoph. Nubb. v. 1415. ed-
Wolf. Rep. V. p. 472. A. ὅσῳ ἄν, ἔφη, τοιαῦτα πλείω λέγῃς,
ἧττον ἀφεθήσει ὑφ᾽ ἡμῶν, where before ἧττον we must understand
τοσούτῳ. The same construction is used by the Latin writers.
Liv. 11. 51. Quo plures erant, major cedes fuit. Ovid’s Epist.
IV.19. Venit amor gravius, quo serius.

τ τῷ θεῷ ὑπηρεσίαν] See C. IX. διὰ τὴν τοῦ θεοῦ Xa-
τρείαν, which might also have been διὰ τὴν τῷ θεῷ λατρείαν,
since verbal nouns are frequently constructed with the same case as
the verb from which they are derived. See Matthie, § 367. 1.

® μηδὲ οὕτω σφόδρα] Μηδὲ is here introduced after μήτε, be-
cause these words form, as it were, a new member of the sentence.

M

122 NOTES ON THE

The common reading μήτε ἄλλου τινὸς οὕτω σφόδρα, appears to
have been inserted by some grammarian to explain the sense. Com~
pare C. XXVI. at the end, οὐκ ἔσθ᾽ & τι μᾶλλον---πρέπει οὕτως
ὡς τὸν τοιοῦτον ἄνδρα ἐν πρυτανείῳ σιτεῖσθαι, and the note on
that passage.

t καὶ τἄλλα ἀγαθὰ τοῖς ἀνθρώποις ἅπαντα) The common
reading, καὶ τἄλλα τἀγαθά, is a very bad one, for it signifies: and
all the other things, namely, those which are good and useful to men 5
which is opposed to the whole scope of the passage.

ἃ εἰ μὲν οὖν---διαφθείρω---, ταῦτ᾽ ἂν εἴη βλ.} See C. XI
note (Ὁ).

x ἢ πείθεσθε---ἢ μὴ] Gorg. p. 476. D. ἢ φάθι ἢ μὴ ἃ ἐρωτῶ.
Ibid. p. 475. E. Rep. V. p. 475. Β. τοῦτο δὴ φάθι, ἢ μή.

Υ οὐκ ἂν ποιήσοντος] On ἂν construed with a future, see
note, page 28. Compare Matth. 8. 598. 1).

z οὐδ᾽ εἰ μέλλω πολλάκις τεθνάναι] That is, not even if I were
to be several times dead. It is worthy of remark that the Greeks,
when they wish to lay stress on the bitterness of death, use the state
and condition of death itself for the pains which precede it. Crito, —
C. I. ἢ τὸ πλοῖον ἀφῖκται ἐκ Δήλου, οὗ δεῖ ἀφικομένου τεθνάναι,
με; which is ἃ more emphatic expression than ἀποθνήσκειν pe.
Crito, C. XIV. ὡς οὐκ ἀγανακτῶν ; εἰ δέοι τεθνάναι oe. Apol.
C. XXIX. πολὺ μᾶλλον αἱροῦμαι ὧδε ἀπολογησάμενος τεθνάναι
ἢ ἐκείνως ζῆν. Ο. XXXI. οὔπω ἔρχομαι οἵ ἐλθόντα με δεῖ τε-
θνάναι. C. XXXII. ἐγὼ μὲν γὰρ πολλάκις ἐθέλω τεθνάναι, εἰ

rebus Chersones. p. 102. De Coron. p. 301. πῶς οὐκ ἀπολωλέναι

ταῦτ᾽ ἐστὶν ἀληθῆ. Compare Demosth. Philipp. IV. p. 188. De

πολλάκις ἐστὶ δίκαιος.

XVIII, * μὴ θορυβεῖτε] Socrates now enters upon another
subject. He proceeds to show that his condemnation and death
will be a great loss and injury to the Athenian state.

Ὁ οὐ γὰρ οἴομαι θεμιτὸν εἶναι) Thatis, I do not think it consistent

with the laws of divine wisdom. adpeivorve ἀνδρὶ is used instead of the

common construction ἀμείνω ἄνδρα, because these words are closely

joined with θεμιτὸν εἶναι.---ἀποκτείνειν is to cause a person to be

condemned and executed: ἐξελαύνειν to cause a person to be punished
with exile: ἀτιμάζειν to cause a person to lose either the whole, or at
least, the most important, rights and privileges of citizenship. There
were three kinds or degrees of ἀτιμία, as is shown by Ed. Meier de
Bonis Damnat. p. 101 sqq. 137 sqq.

© ἀλλὰ πολὺ μᾶλλον] Understand οἴομαι μέγα κακόν.

d

|

;

APOLOGY OF SOCRATES, 123

ἃ πολλοῦ δέω ἐγώ] On this construction of δέω, see Heind. on
Theet. p. 364.

" μή τι ἐξαμ.---καταψηφισάμενοι] That is, lest ye rashly reject

this benefit granted to you by Apollo, who ordered me to rebuke your
errors and vices, and to exhort you to the pursuit of virtue. The
dative ὑμῖν depends on the noun δόσις, on which construction, see
C. XVII. note (τ).
" ἢ προςκείμενον τῇ πόλει) The interpretation of these words
‘depends on the word μύωπος, which signifies both a spur, and a
gad-fly, that is, a kind of larger fly, which annoys and infuriates
cattle; on which see Blomfield Gloss. on A%schyl. Prom. v. 583.
We are disposed to interpret μύωπος in this passage as a gad-fly,
as more consistent with the words εἰ καὶ γελοιότερον εἰπεῖν ; and
because mpocketoOat, προςτεθεικέναι, and προοσκαθίζειν, are more
applicable to a gad-fiy than toa spur. For the words προςκείμενον
τῇ πόλει ὑπὸ τοῦ θεοῦ do not merely signify : added or given to the
state by the god, which is the opinion of some ; but προςκεῖσθαι ὑπὸ
θεοῦ includes the notion of the pressing and urging, so that the
proper version is: given by the god to urge on the state: on which
use of the word, see Thomas Mag. under the word, and Sturz.
Lexic. Xenoph. T. III. p. 725. This is often said of animals pro-
voking and annoying others, but I have never seen a passage in
which it is applied to a horseman. In nearly the same manner
the word προορκαθίζων may be explained, which Socrates uses in
reference to the metaphor which he has just employed. Nw0earépw
is interpreted by Suidas by βραδυτέρῳ.

& οἷον δή μοι---τοιοῦτόν τινα] τοιοῦτόν τινα is added by
apposition to the pronoun οἷον, in order to unite what follows the
more closely with this part of the sentence.

h ὑμεῖς δ᾽ ἴσως---ῥᾳδίως ἂν ἀποκτείναιτε] Remark the number of
participles in this passage ; on which, see ὦ. XIV. note (8). Wolf
thus translates the passage: But you, offended perhaps, as sleepers when
they are roused, will strike me, and, complying with Anytus, will
rashly slay me: afterwards you will sleep uninterruptedly for the
‘remainder of your lives, unless the god, caring for your welfare, shall
send you some one else. The former metaphor is stil] continued.

i οἷος ὑπὸ τοῦ θ.---δεδόσθαι)] On the construction see Matth.
§. 535. r

k οὐ γὰρ ἀνθρωπίνῳ ἔοικε] That is, it does not appear consistent
with human motives. For men rather attend to their own affairs
than to those of strangers, and consult their own safety rather than

124 NOTES ON THE

that of others. On the construction of ἀνέχεσθαι with a genitive,
see Matth. §. 358. Compare 550.

1 ἐγὼ παρέχομαι τὸν μάρτυρα] Lest any difficulty should arise
from the article, it may be remarked that these words are to be
taken thus: ὁ μάρτυς, ὅν παρέχομαι, ἡ πενία, ἱκανὸς μάρτυς
ἐστὶν, ὡς ἀληθῆ λέγω.

XIX. ® ἐπικωμῳδῶν ἐγράψατο] Socrates alludes to the words
of the dvrwpocia,"Erepa δὲ δαιμόνια. ᾿Επικωμῳδεῖν is to laugh,
to mark for ridicule, since κωμῳδεῖν and διακωμῳδεῖν have the same
signification as διασύρειν, σκώπτειν, χλευάζειν. See Pollux IX.
148. The reason is, that in the old comedy the vices of men were
marked out, and the men as it were, stigmatised.

b πάλαι ἂν ἀπολ.---οὔτ᾽ ἂν tp, ὠφ.---οὔτ᾽ ἂν ἐμαυτόν] Socrates
gives ἃ similar account of his δαιμόνιον in Theag, p. 128. Com-
pare Apol. C. XXXI. Xenophon Mem. 1. 1. Cicero de Divin. 1.54.
Hoc nimirum est illud, quod de Socrate accepimus, quodque ab ipso
in libris Socraticorum szpe dicitur, esse divinum quiddam, quod de-
monion appellat, cui semper ipse paruerit, nunquam impellenti, —
sepe revocanti. The reading οὔτ᾽ αὖ ἐμαυτόν is erroneous. For —
in such sentences dy is frequently repeated. Phileb. p. 43. A. δῆλον
δὴ τοῦτό γε; ὦ Σώκρατες, ὡς οὔτε ἡδονὴ γίγνοιτ᾽ ἂν ἐν τῷ τοιούτῳ
ποτέ, οὔτ᾽ ἄν τις λύπη; Xenoph. Hier. V. 3. ἄνευ γὰρ τῆς πό-
λεως οὔτ᾽ ἂν σώζεσθαι δύναιτο οὔτ᾽ ἂν εὐδαιμονεῖν.

© καὶ εἰ μέλλει OX. XP: .1 Herm. on Viger. p. 832. has shown a
distinction between καὶ εἰ and εἰ kai. He says that “‘ cai εἰ is even
if ; the καὶ refers to the condition, which is thus indicated to be un- —
certain: even then, if. Therefore καὶ εἰ is used of what we suppose
true, not of what we declare to be true, for in the latter case εἰ καὶ is
used. On the other hand, εἰ καὶ is although; and καὶ, being put
after the conditional particle, is not referred to it and does not in-
dicate that the condition itself is uncertain. Therefore εἰ καὶ sig-
nifies that the thing exists actually, and is not merely supposed.
But εἰ καὶ is also taken, not as although, but as if even, in which —
case καὶ ought not to be joined with εἰ, but with some of the follow-
ing words. The Latin etiam si is used in a similar manner.”

XX. 5 φορτικά μὲν καὶ δικανικά)] Φορτικά properly signifies
heavyand troublesome: hence things spoken with arrogance. Hesy-
chius: φορτικά" τὰ γελοῖα. ---Δικανικὸς is interpreted by antient
glossaries, a speaker in courts of justice, a pleader. But since ad.
vocates usually exaggerate, embellish, and even speak presump-
tuously, δικαγνικὰ was applied to what was disagreeable, troublesome,

APOLOGY OF SOCRATES. 125

presumptuous, absurd, as Theaet. p. 128. E. Lucian. Somn. 17. ὡς
μακρὸν τὸ ἐνύπνιον καὶ δικανικόν. The common translation,
forensic, judicial, is without meaning.

> ἀρχὴν οὐδεμίαν---ἧρξα] That is, I never filled any public
office. βουλεύειν signifies, as in many other passages, to be a
member of the senate of five hundred. Fifty members were chosen
from these five hundred to preside over the senate for thirty-five days,
under the name of πρυτάνεις. Ten of these fifty were chosen by
lot to preside over the senate for a week. These were called προέ-
Opot, and their chief either ἐπιστάτης or ἐπιστάτης τῶν προέδρων,
as in A®schines against Ctesiph. p. 380. Vol. II. or ἐπιστάτης ἐν
τῷ δήμῳ, as Xenoph. Mem. I. 1, 18., or ἐπιστάτης ἐν ταῖς ἐκκλη-
giatc, as Memor. 1V. 4, 2. The matter has been more fully
discussed by Schcemann de Comitiis Atheniensium, cap. VII.
Socrates was ἐπιστάτης of his tribe, Antiochis, when the question
was brought forward of punishing the generals. How he acquitted
himself in this office is related by Xenophon, Hellen. I. 7, 14. 15.
88. The generals alluded to are the ten (which was the usual
number in a war) who gained a naval victory over the Lace-
dzmonians off the Arginusz Islands, s.c. 406. After the battle,
instead of attending in person to the burial of the slain, they left for
that office ταξιάρχαι. For this they were publicly prosecuted and
condemned to death. See Xenoph. Hellen. Lysias c. Eratosth. p.
72. ed. Brem. As to whether they all suffered death, see Valckenar.
on Xenoph. Mem. I. 18, p. 316. ed. Schneid.—dvaupeioOar, to
take up the bodies of the dead for burial,—rovc¢ ἐκ ναυμαχίας is said
instead of τοὺς ἐν ναυμαχίᾳ. For in phrases like this, compounded
of the article and a noun with a preposition, that preposition is
used which is most suitable to the verb connected with the phrase.

© ἥμων ἡ φυλὴ ’Avrioxic] Perhaps one might have expected
ἡ ᾿Αντιοχίς, the article being repeated, as Schefer wished it to be
corrected, in Demosth. Appar. T. II. p. 386. But compare Me-
non. p. 70. B. ot τοῦ σοῦ ἑταίρου ᾿Αριστίππου πολῖται Λαρισ-
σαῖοι. Phedon. p. 57. A. τῶν πολιτῶν Φλιασίων οὐδείς, in
which also the proper name is added without the article.

4 ἀθρόους κρίνειν] That is, to collect the votes at the same time
respecting all the accused, μιᾷ ψήφῳ (see Memor. I, 1, 18.), whereas
the law ordered the votes to be given separately for each, κρίνειν
δίχα ἕκαστον, as we are told by Xenophon. Hellen. I. at the end.
Therefore he adds παρανόμως, 1. 6. παρὰ τοὺς νόμους, as Xenoph.
Mem. 1.1, 18. IV. 4, 2.

M3

126 NOTES ON THE

© ὡς ἐν τ. bor. χρ.---ἔδοξε] Xenoph. Hellen. I. 7, 12. καὶ ὁ
πολλῷ χρόνῳ ὕστερον μετέμελε τοῖς ᾿Αθηναίοις. :
Γ ἠναντιώθην] He would not put it to the vote. See Xenopi
Mem. IV. 4, 2. Hellen. I. 7, 9. 14. 15.
8. ἑτοίμων dvrwy—rav ῥητόρων] The words ἐνδεικνύναι and
ἀπάγειν signify to denounce to the magistrates (ἐνδεικνύναι), and lead
away (ἀπάγειν), a person caught in the act of committing an offence,
in order that he may be immediately punished: which acts are called
ἔνδειξις and ἀπαγωγή. That the reading ἀπάγειν is to be pres
ferred to the common reading ὑπάγειν, which Fischer endeavoured
to defend, appears by those passages in which ἔνδειξις and ἀπα-
γωγή are joined. Demosthen. against Leptin. p. 504. 24. ed.
Reisk. εἶναι δὲ καὶ ἐνδείξεις καὶ ἀπαγωγάς. Against Timocrat.
Ρ. 745. οὐδ᾽ ὕσων ἔνδειξίς ἐστὶ τινι ἢ ἀπαγωγή, προςεγέγραπτ᾽
ἂν ἐν τοῖς νόμοις, τὸν δ᾽ ἐνδειχθέντα ἢ ἀπαχθέντα δησάντων ot
ἕνδεκα ἐν τῷ ξύλῳ. Against Theocrin. p. 1925. 9, ἐάν τις ποιῇ
τὰ τῶν συκοφαντούντων, ἔνδειξιν αὐτῶν εἶναι καὶ ἀπαγωγήν. —
h οἱ τριάκοντα---μεταπεμψάμενοί μὲ πέμπτον αὐτόν] When
the Athenians were conquered by Lysander at A2gospotami, and the
city seized on, in the first year of the 94th Olympiad (B.C. 404), he
appointed thirty tyrants, who are sometimes called ot τρεάκοντα, as
here, and in Xenoph. Mem. IV. 4. 3.; sometimes τριάκοντα πάντων
ἄρχοντες αὐτοκράτορες, as in Plato ep. VII.; sometimes οἱ περὲ
Κριτίαν, as in Laert. 11. 24.---πέμπτον αὐτόν, that is, me with
four others. Xen. Hellen. 2. 17. 70&0n—dékatog αὐτός, that is,
he himself with nine others. Thucyd. 1. 46. πέμπτος αὐτός, where
the scholiast says: ἀντὶ τοῦ αὐτὸς per ἄλλων τεσσάρων. Me-
letus was among the number, according to Andocid. De Myster.
p- 46. ed, Reisk. The circumstance is spoken of by Lysias adv.
Agorat. p. 106, Brem. tore μὲν yao τοὺς ἐκ Σαλαμῖνος τῶν πο-
λιτῶν κομισθέντας οἷοι ἦσαν καὶ ὅσοι, καὶ οἵῳ ὀλεθρῳ ὑπὸ τῶν
τριάκοντα ἀπώλοντο. Also c. Eratosthen. p. 77. ὁ δὲ---ἐλθὼν
μετὰ τῶν συναρχόντων εἰς Σαλαμῖνα καὶ ’EXevotva δὲ τρια-
κοσίους τῶν πολιτῶν ἀπήγαγεν εἰς τὸ δεσμωτήριον καὶ μιᾷ
ψήφῳ αὐτῶν ἁπάντων θάνατον κατεψηφίσατο.

i εἰς τὴν θόλον] The θόλος was a public building near τὸ
βουλευτήριον τῶν πεντακοσίων, according to Pausan. I. 5., in
which the Prytanes dined and sacrificed every day. It derived its name
from its resemblance to a tortoise. See Harpocration and Hesych.
under the word, and Pollux. On. VIII, 155.—Leon, born at Sa-

APOLOGY OF SOCRATES. 127

lamis, but a citizen of Athens, had gone into voluntary exile to
Salamis, to avoid falling a victim to the Tyrants, who coveted his
wealth. See Xenoph. Hellen. II. 3, 39.

Κ ἀναπλῆσαι αἰτιῶν) That is, to stain with guilt and crimes ;
in order that as many citizens as possible might appear to have
betrayed the cause of liberty by taking part with the Tyrants. On
the word ἀναπιμπλάναι in the sense of polluting and staining, see
Ruhnken on Tim, Glossar. p. 30.

ΟῚ τὸ πᾶν μέλει] That is, is altogether, by all means, a care to me.
So Xenoph. Cyrop. I. 6, 13. τὸ πᾶν διαφέρει.---ἐκπλήττειν, to
strike and move one so that he becomes, as it were, beside himself.

Ἢ ὠχόμην ἀπιὼν οἴκαδε] That is, I went straightway. See
Matth. §. 559. ¢.

XXI. ἃ εἰ ἔπραττον ra δημόσια---ἐποιούμην] The aorist δια-
γενέσθαι ἄν, having preceded, one might have expected εἰ ἔπραξα
-ἐποιησάμην. But the imperfect is correctly used, since he speaks
not only of past time but also of the present; that is, of a past
action continuing to the present time. In English, we should say:
Do you think that I could have lived through so many years, if I had
continued to tuke a part in public affairs, and as an honest man stood

| by the side of justice, and, asit was my duty to do, regarded this above
all other considerations?—oid? γὰρ ἂν ἄλλος avOp. οὐδείς. Un-
derstand διεγένετο.

b πριοῦτος φανοῦμαι] The pronoun τοιοῦτος is explained by
the words which follow it a little further on: οὐδενὲ πώποτε Evy-
χωρήσας οὐδὲν παρὰ τὸ δίκαιον.

© ἐμοὺς μαθητὰς εἶναι] Alcibiades and Critias are probably
alluded to; whose vices were said to have arisen from the instruction
of Socrates. See Xenoph. Mem. I. 2, 12 sqq.

ἃ εἰ δὲ τις---ἰπιθυμεῖ ἀκούειν] Socrates calls τὰ ἑαυτοῦ what
he was enjoined to do by Apollo; namely, that he should detect and
rebuke the errors of men, and exhort his fellow citizens to the pur-
suits of virtue. ' '

© χρήματα μὲν λαμβάνων] An allusion to the avarice of the
sophists. See notes on C. IV. ὶ

f παρέχω ἐμαυτὸν ἐρωτᾶν] That is, I give an operant Gf
interrogating me. The subsequent words, καὶ ἐάν τις βούληται ἀπ.
ἀκούειν, are to be explained καὶ παντί, ὕςτις ἂν βούληται ἀκ.
For ἐάν τις is put elegantly for ὅςτις ἄν.

Ε οὐκ ἂν δικαίως τὴν αἰτίαν ὑπέχοιμι]͵ That is, this cannot

128 NOTES ON THE

rightly be attributed tome. Αἰτίαν ὑπέχειν is properly used in a
bad sense, of one who is deservedly blamed. Τούτων, masculine, —
is joined with τὴν αἰτίαν ὑπέχοιμι.

XXII. * rotro—mpocréraxrar] That is, τὸ ἐξετάζειν. ".

b καὶ εὐξέλεγκτα]ῇ Ἐῤέλεγκτα is generally applied to what may
easily be refuted. But here it means what may easily be examined to
find out whether it is true or false. For ἐλέγχειν not only signifi
to refute, but also to examine with the design of convicting another of
error. The word may therefore be rendered (after Serranus) easy to
be refuted if they are not true. »

© εἰ δὲ μὴ αὐτοὶ ἤθελον] Fischer has erroneously written εἴ ye.
μὴ. For ei δὲ may follow εἴτε, in the same manner as δὲ by itself
may come after τὲ, and οὐδὲ after οὔτε. In C. XXXII. we have:
καὶ εἴτε δὴ μηδεμία αἴσθησίς ἐστιν---εἰ δ᾽ ad οἷον ἀποδημῆσαι.

ἃ πάρεισιν---ἐνταυθοῖ] Hesychius: ἐνταυθοῖ" ἐνταῦθα. Er-
roneously. For as παρεῖναι εἴς τινα τόπον is not merely said for
παρεῖναι ἔν τινι τόπῳ, but is used in such a manner as if two sen-
tences were joined together ; that is, it signifies to come to a place
and be engaged there ; so ἐνταυθοῖ by itself is not put for ἐνταῦθα
but παρεῖναι ἐνταυθοῖ signifies to come hither und be present here,
Examples of this construction are given by Valcken. on Herodot. I.
21. Heind. on Phed. p. 4. Protagor. p. 310. A. τί οὖν οὐ διηγήσω
ἡμῖν τὴν Evvovoiay, εἰ μή σέ τι κωλύει, καθιζόμενος ἐνταυθοῖ,
that is, taking your seat to this place and sitting here with us.

© Κρίτων οὑτοσί] Crito is the same person whose name is given
to the following dialogue of Plato. He is called ἡλικιώτης, or of
the same age of Socrates ; and δημότης, that is, of the same demus,
namely, ᾿Αλωπεκή. See Harpocration, Hesychius and Stephanus
Byzant. under ᾿Αλωπεκή.

f Λυσανίας} Lysanias, father of the Socratic A&schines, is called
ὁ Σφήττιος, from δῆμος Σφηττὸς, which was δῆμος φυλῆς ᾿Ακα- —
μαντίδος. See Harpocrat. Hesych. Stephan. under that word.— —
Antipho is called Κφισιεύς, from δῆμος ΚΚήφισος, which was puna
"EpexOnidoc. See Harpocrat. under Κηφισιεύς.

® ἄλλοι τοίνυν οὗτοι---) Heindorf remarks that τοίνυν, there-
fore, makes the sentence unintelligible. He conjectures that the
better reading would be ἄλλοι τε ἐνταυθοῖ. There is no occasion
for any change, for τοίνυν», as the Latin jam vero, is often used, not
συλλογιστικῶς, but καταβατικῶς.

h Νικόστρατος] Respecting this person and Theodotus nothing
has been recorded, as far as we are aware.— Respecting Demodocus,

Ee ΝΡ stateless “ee Tey

=

=

APOLOGY OF SOCRATES. 129

father of Theages, see Theages, p. 127. E. Of Paralus, who is not
to be confounded with his namesake, the son of Pericles, nothing is
‘known.—Adimantus is the brother of Plato, often mentioned in the
Rep. See II. p. 357—368. VIII. p. 548. Ὁ. E. and elsewhere.—
Of Afantodorus nothing is known.—Apollodorus is known to have
been most devoted to Socrates. See Phado p. 59. A. p. 117. Ὁ.
Xenoph. Mem. ILI. 11, 17.---καταδεῖσθαι is to overcome and per-
suade any one by entreaties. For the sense is this: Theodotus cannot
beseech his brother Nicostratus, not to accuse me and bear testimony
against me.

i ἐγὼ παραχωρῶ] That is, I yield to him the privilege of
doing this. For no one was permitted to interrupt the accused
while defending himself, and by irrelevant matters to abridge the
time granted for his defence ; which was measured by the clepsydra.
The accuser was bound to go through all that had reference to his
side of the question, before the defendant commenced his answer to
the charge.

k τῷ διαφθείροντι] The apposition here marks the ironical tone
of the speaker, C. XII. Crito: καὶ σύ---φήσεις ταῦτα ποιῶν δίκαια
πράττειν, ὁ τῇ ἀληθείᾳ τῆς ἀρετῆς ἐπιμελόμενος ; Euthypr. p-
8,.Α. Μέλητος ἴσως πρῶτον μὲν ἡμᾶς ἐκκαθαίρει τοὺς τῶν νέων
τὰς βλάστας διαφθείροντας, ὥς φησι. More examples are given
by Valcken. on Pheeniss. p. 752.

1 λόγον ἔχοιεν βοηθοῦντες] That is, would have some object to
attain in defending me: namely, that they might not appear to have
been intimate with an impious and depraved man, and that they
might not be accounted wicked themselves.

πὶ of τούτων mpochkovrec] A participle joined with a genitive
like a substantive: on which construction see Lobeck on Ajac. v.
358. Schefer on Gregor. Corinth. p. 139.

n ἀλλ᾽ ἢ τὸν ὀρθόν τε καὶ δίκαιον] The form ἀλλ᾽ ἢ is well
known to be used in the sense of unless, generally when ἃ negative
goes before. See Bergler on Aristophan. Equitt. v. 777. An ex-
cellent explanation of this construction is given by Herm. on Viger.
p- 812.

XXIII. * raya δ᾽ ἄν τις ἀγανακτήσειεν)] Socrates now pro-
ceeds to give his judges an explanation of the grounds of his firmness
and fortitude ; and he shows why he will not follow the example of
others by attempting to move their pity. For, first, he says that
such a course would be unworthy of the estimation in which he is
held by men; secondly, that it would be against the laws.

130 NOTES ON THE

7

> ἐλάττω---ἀγῶνα ἀγωνιζόμενος] That is, engaged in a tri
attended with less danger. So Euthyphro p. 3. Ἐν ἀγωνίξεσσοα
δίκην. It was the custom at Athens for the defendants to we
into court their children, and even their wives, to excite the pity of
the judges; as is also evident from Aristophan. Plut. v. ὍΝ
Vesp. v. 566 sq. rea ἢ

© ἐγὼ δὲ οὐδὲν ἄρα τ. π.] δὲ ἄρα in such passages indicates that
to do contrary to what has been already mentioned is absurd, and by |
no means to be approved of. The expression involves what logicians ᾿
call the reductio ad absurdum, whether the speaker enuntiates his
own opinion or that of another person. Examples have been col
lected by Heindorf on Phed. p. 68. A., to which the following may ὦ
be added: Critoc. 12. ἢ πρὸς piv dpa σοι τὸν πατέρα οὐκ ἐξ |
ἴσου ἣν τὸ δίκαιον καὶ πρὸς δεσπότην, εἴ σοι ὧν ἐτύγχανεν,
ὥςτε ἅπερ πάσχοις ταῦτα καὶ ἀντιποιεῖν.---πρὸς δὲ την πατρίδα {
ἄρα καὶ τοὺς νόμους ἐξέσται σοι; compare Crito C. VI. and
C. XII. Rep. X. 600. Ὁ. ἀλλὰ Πρωταγόρας μὲν ἄρα---καὶ ἸΙρό- |
δικος --- — ἐπὶ ταύτῃ τῇ σοφίᾳ οὕτω σφόδρα φιλοῦνται---, ὍὍμη-
ρον δ᾽ ἄρα οἱ ἐπ’ ἐκείνου---ἧἾ Ἡσίοδον ῥαψῳδεῖν ἂν περιϊόντας
εἴων ; Apol. Ο. XXVII. πολλὴ μέντ᾽ ἄν pe φιλοψυχίὰ ἔχοι, εἰ
οὕτως ἀλόγιστος εἰμι---" ἄλλοι δὲ ἄρα αὐτὰς οἴσουσι ῥᾳδίως.

4 αὐθαδέστερον ἂν πρός με σχοίη] This is said of judges who
should refuse to acquit a defendant, although they might be expected
to do so from the goodness and justice of his cause, because he R
would not implore and supplicate their mercy. Further on, after et —
δ᾽ ody understand rig ὑμῶν οὕτως ἔχει. ᾿

" τὸ τοῦ Ὁμήρου] Odyss. XIX. v. 163., where Penelope asks _
Ulysses, whom she had not recognised, to relate from what race ἴθ
is sprung, adding to her request the words οὐ yap ἀπὸ δρυὸς ἔσσι
παλαιφάτου οὐδ᾽ ἀπὸ πέτρης.---καὶ υἱεῖς γε. In enumerating
several things, it is customary to add yé to that noun to which the —
most weight and emphasis is attached: of which, examples have —
been collected by Heindorf on Hipp. Mai. § 47. Buttmann on Crito
ὃ. 7.n.2. Itis, therefore, incorrectly omitted by some MSS. in
this passage. The three sons of Socrates were Lamprocles, Sophro-
niscus, Menexenus. The eldest was Lamprocles, who is here called λ
μειράκιον, a youth, but, in Phedo 65., μέγας. See Xenophon, —
Mem. II. 2,1.; but the other two, whom their father here calls —
παιδία, are called by Plato also (Phaedo 65.), σμικροὶ. Com-—
pare Valcken. on Theocrit. Adon. p. 349., who says that τὸν
μικρὸν παῖδα was commonly called παιδίον. “_

—_ oe ὍΝ

APOLOGY OF SOCRATES. 131

ἢ καὶ τοῦτο τοὔνομα ἔχοντα] That is, having such a reputation
for wisdom. Lest this should appear to be spoken arrogantly, he
adds, εἴτ᾽ οὖν---ψεῦδος. In which it must not be supposed that
ψευδὲς ought to be written, for to the adjective ἀληθὲς is often op-
posed the noun ψεῦδος. Cratyl. p. 430. A. ἢ τὸ μὲν τι αὐτῶν
ἀληθές, τὸ δὲ ψεῦδος ; Euthydem, in the beginning, ἐξελέγχειν τὸ
ἀεὶ λεγόμενον ὁμοίως, ἐάν τε ψεῦδος ἐάν τε ἀληθὲς ἢ; which
sentences have been pointed out by Heindorf. Aristoph. Ran. v. 628.
XOTwe ἐρεῖς ἐνταῦθα μηδὲν ψεῦδος.

ἢ τῶν πολλῶν ἀνθρώπων That is, to excel the multitude.

ἃ δοκοῦντας μέν τι εἶναι] That is, who appeared to be endowed
with I know not what wisdom. See Matthize ὃ. 487. δ.---ῆὙἧς δεινόν
Tt οἰομένους πείσεσθαι. I do not think that Heindorf was correct
in connecting ὡς with δεινόν, making we signify very ; of which
Signification the examples collected by him, on Cratyl. p. 41. and
Phiedo p. 152., are inconclusive. In this passage we is rather to be
referred to οἰομένους, in this sense: as if in truth thinking that they
will suffer something dreadful. For ὡς often indicates the cause
and reason. We cannot therefore see, why Heindorf should say
that, if ὡς be connected with the participle, dre ought to have
been written. These words are connected closely with the words
immediately preceding, θαυμάσια δὲ ἐργαζομένους, in this sense :
yet acting in a marvellous manner, as if they thought, ὅδ. On the
genitives ὥςπερ ἀθανάτων ἐσομένων, see Matth. Gr. δ. 568. ὃ.

i οὗτοι γυναικῶν οὐδὲν δ.] On this use of the demonstrative
pronoun after participles joined with the article, which makes the
sense very emphatic, see Matthiew, § 468. ἢ.

Κ οὔτε ἡμᾶς χρὴ ποιεῖν] The common reading ὑμᾶς xp. π.
is bad since these words immediately follow : οὔτ᾽, ἂν ἡμεῖς ποιῶμεν,
ὑμᾶς ἐπιτρέπειν. The sense is: neither does it become us to do such
things, nor, if we were to do them, would it become you to permit or
tolerate them. Similarly C. XXIV. οὔτε ἡμᾶς ἐθίζειν ὑμᾶς ἐπιορ-
κεῖν, οὔθ᾽ ὑμᾶς ἐθίζεσθαι. Kai ὁτιοῦν εἶναι, that is, who appear to
ourselves to possess even a little wisdom. So Afschin. against Ctesiph.
§. 5. τῶν καὶ ὁπωςοῦν πρὸς τὰ κοινὰ προςεληλυθότων, that is,
even in any manner. Xenoph, Cyrop. I. 6, 12. οὐδ᾽ ὁτιοῦν ἐπεμ-
γήσθη, that is, not even α little. Aristoph. Plut. ν. 385, κοὐ διοί-
σοντ᾽---οὐδ᾽ ὁτιοῦν τῶν Παμφίλου. Phado, p. 78, D. μήποτε
μεταβολὴν καὶ ἡντινοῦν ἐνδέχεται ; Phileb. p. 59. C. p. 60. E.
Hipp. Mai. p. 291. D. Legg. I. p. 639. A. In exactly the same
“manner as in this vassage. Rep. IV. p. 422. E. κἂν ὁτιοῦν ᾧ.

132 NOTES ON THE

Ibid. VII. p. 538. D. τοὺς καὶ ὁπῃοῦν μετρίους. The common
reading καὶ ὁπῃτιοῦν εἶναι is bad, since re thus does not belong to
the verb εἶναι, but is placed as in ὁπωορτιοῦν.
1 σὰ ἐλεεινὰ ταῦτα δράματα εἰςάγοντος] ᾿Ἐλεεινὰ δράματα
means tragedies in which the pity of the spectators is excited. εἰς
ayew, to bring forward into the court, that is, when the accused
introduces his wife, children, and relations, in tears, to dispose the
minds of the judges to mercy.
XXIV. 4 Χωρὶς δὲ τῆς δόξης] That is, but apart from re
putation: putting my own reputation out of the question. Crito,
C. Ill. ἀλλὰ χωρὶς μὲν τοῦ ἐστερῆσθαι τοιούτου ἐπιτη
δείου---ἔτι δὲ καὶ πολλοῖς δόξω κ. τ. Δ.» where see note. Legg
Ρ- 814. Ο. οὐδαμῶς εὔσχημον γίγνοιτ᾽ ἂν τοῦ κακοῦ χωρὶς τοῦτο
ἐν πόλει ὅπου γίγνοιτο. Sympos. p. 173. C. χωρὶς τοῦ οἴεσθαι
ὠφελεῖσθαι ὑπερφυῶς ὡς χαίρω. Ibid. 184. B. Herodot. I. 98
χωρὶς τῶν Αἰγυπτίων ἔργων.---ἀποφεύγειν is to escape in safety,
to be acquitted.
> ἐπὶ τοὐτῳ---ἔπὶ τῷ καταχαρίζεσθαι τ. δι] Gorg. p. 474. Ε'
οὐ δήπου ἐκτὸς τούτων ἐστὶ τὰ καλά, τοῦ ἢ ὠφέλιμα εἶναι
ἡδέα ἀμφότερα. Lysid. p. 219, E. Compare Matth. §. 468, b.
καταχαρίζεσθαι τὸ δίκαιον is to sacrifice justice to favour, to neglect
justice in order to bestow a favour on another.
© καὶ ὁμώμοκεν) Demosth. against Timocrat. p. 747. ed. Reisk.
ψηφιοῦμαι κατὰ τοὺς νόμους καί τὰ ψηφίσματα τοῦ δήμου καὶ
τῆς βουλῆς τῶν πεντακοσίων. Pollux Onom. VIII. 122. ὁ δὲ
ὅρκος ἦν τῶν δικαστῶν" περὶ μὲν ὧν νόμοι εἰσί, κατὰ τοὺς νό-
μους ψηφιεῖσθαι" περὶ δὲ ὧν μή εἰσι, σὺν γνώμῳ δικαιοτάτῃ.
4 μὴ οὖν ἀξιοῦτε] That is, do not then think. A little furthe
on the collocation of the words is worthy of remark: ἃ μήτε ἡγοῦ-
μαι καλὰ εἶναι. The common order would be: & ἡγοῦμαι μήτε
καλὰ εἶναι.
ὁ ἄλλως τὲ πάντως--μάλιστα μέντοι Kai—] That is, both at
other times by all means, and most particularly now, when I am ac-
cused of impiety by Meletus.
* si πείθοιμι---βιαζοίμην] Understand χαρίζεσθαί μοι τὰ dt
kava. In the following clause the words should be connected thus,
διδάσκοιμι ἂν ὑμᾶς μὴ ἡγεῖσθαι θεοὺς εἶναι.
XXV. ο Τὸ μὲν μὴ ἀγανακτεῖν] The preceding part of the
‘ Apology’ is supposed to have been spoken before the judges gave
their first votes concerning him; the remaining part after he was
found guilty of the crime imputed to him by Meletus. For now the

-ὦ

APOLOGY OF SOCRATES. 133

question of the punishment due to his offence was to be determined.
There were two kinds of causes, the one ἀτίμητος, in which the
punishment was already appointed by the laws; the other τιμητὴ;
in which the judges were allowed by the laws a discretionary power
as to the punishment. We must always, therefore, when we read of
causes in antient writers, be careful to distinguish to which of these
two kinds the case belongs. There is no doubt that the cause of So-
crates ought to be referred to the kind called τιμητὴ. In a cause
of this kind, the following mode of proceeding appears to have been
adopted in the courts of justice. After the accuser and the defendant
had made their speeches, the Judges determined, by their first votes,
whether they condemned or acquitted the accused. Then if the
crime was not capital, and the punishment was not fixed by law,
they proceeded to determine the punishment; that is, the defendant
was asked what punishment he considered himself to deserve, whe-
ther that which the prosecutor wished, or another more just. This
was said, ἀντιτιμᾶσθαι. See Meier and Schoemann “ Der At-
tische Process” p. 724 foll. This having been done, the judges
again gave their votes, and decided the cause. On these two kinds
of causes, ἀτίμητος, and τιμητὴ, see Meier and Schoeman Att.
Proc. p. 171—193.—But since Socrates was accused of impiety, as
is indicated by his own words: μὴ οὖν ἀξιοῦτε με ---τοιαῦτα δεῖν
πρὸς ὑμᾶς πράττειν --- ἀσεβείας φεύγοντα ὑπὸ Μελήτου rovrovt,
it is naturally asked whether that accusation belonged to the causes
called τιμητόν, or not. For one would naturally suppose that a
capital punishment would be awarded by law against those who at-
tacked the religion of the country ; especially since we know that
several had already suffered death who had been accused of impiety.
But that this was not the case, is evident, not only from this Apology
of Socrates, but also from Demosth. Timocr. p. 702. 5: ἀσεβείας
γραφὴν κατασκευάσας εἰς ἀγῶνα κατέστησεν. ἐν δὲ τούτῳ τὸ
πέμπτον μέρος τῶν ψήφων οὐ μεταλαβὼν ὦφλε χιλίας.

b καὶ οὐκ ἀνέλπιστον γέγονε] That 15, has not happened to me
contrary to my expectation. For ἐλπίς, ἐλπίζειν, and their deriva-
tives, are used either in the sense of hope or of fear. See commen-
tators on Thom. Mag. p. 299. Observe the brevity of the expres-
sion. At full length, it would be: καὶ δὴ καὶ τοῦτο, ore οὐκ
ἀνέλπιστόν μοι γ.---οὕτω παρ᾽ ὀλίγον ἔσεσθαι, ἀλλὰ παρὰ πολύ
is correctly translated by Fischer: I did not think that the number of
votes acquitting me would differ so little from the number condemning
me ; on the contrary, I thought that the number of votes in my favour

N

134 NOTES ON THE

would be far exceeded by the number against me. On which use of
the forms παρ᾽ ὀλίγον, and παρὰ πολύ, see Budaeus Comment. L.
Gr. p. 209. Viger p. 647. and Matthiae § 588, n. 2.

© εἰ τρεῖς μόναι μετέπεσον] Μεταπίπτειν, is to fall otherwise,
to fall into another balloting-bor, as Fischer correctly translates,
quoting Aeschin. c. Ctesiph. 461. Vol. 11. ed. Taylor. εἰ δὲ μία μό-
γον μετέπεσεν. The reading τρεῖς Stephans from Bas. 2. has
changed into τριάκοντα, after the best MSS. Siivern, in his essay
‘*on the Clouds of Aristophanes,” quotes the following opinion of
Bockh; who remarks on the passage in Diog. Laert. 11. 41, that
there were 281 votes against Socrates; ‘* As the passage in Plato is
clear, it does not appear to me very important what notions we
form on that in Diogenes Laertius, regarding the trial of Socrates,
and the judgment of his contemporaries respecting it. It is clear
that this author’s expression is of doubtful meaning, for he speaks
as if 281 was the difference between the votes for and against
Socrates. Iif this notice of Diogenes be correct, we must conclude
from the two passages taken together, 1. Either (in conformity with
the Bibliot. der alten Literatur und Kunst, FI. p.10; Matthia, Mise.
Philol. I. p. 252; and with Fischer on the Apology of Plato, § 25.)
that 556 judges decided the question; for if from the 281 votes
three are reckoned on the other side, there then remains an equality
of 278 votes, by which Socrates would have been acquitted: there
must consequently have been 275 judges who voted for him, 2. Or
the whole number was 557, and Socrates had 276, and then if three
had been taken from the 281, he would have had a majority of 279
against 278. Schomann, on the contrary (see Att. Process, s. 19}
makes the number 559; but this must be wrong.

““ Now as it can τε be imagined that a court of 556 or 557
judges could have been seated, there are only two td in my
opinion, of explaining the circumstance. .

“* As we find tribunals not only of 500, 1000, 1500, mor that is,
simple, double, triple, and so on, 500 being the simple regular
number (i. 6. an aliquot section of the judges), but also those of 200,
400, 700, or what I consider as tantamount, 201, 401, 701, by
which this aliquot arrangement is broken, there is no reason why
we may not suppose also a tribunal of 600. But 556-557 is so
much below this last number, that if we assume that the tribunal
before which Socrates was tried, properly consisted of 600 judges, the
number of absentees could not have been merely accidental. We may
therefore conceive the following solution of this difficulty. By the

APOLOGY OF SOCRATES. 135

tisages of Rome a judge could neutralize his vote by the N. L.; but
we know of nothing of this kind in the Athenian jurisprudence. The
Athenian judge had only a black and a white pebble (pierced or
entire). But it is not probable that the judge was absolutely
obliged to vote for one side or the other; if he was allowed to with-
hold his suffrage, it must have been by not casting his vote into
the ἀμφορεὺς κύριος, urna valida, but he cast both the black and
the white pebbles into the ἀμφορεὺς ἄκυρος, as Petit conjectures,
and Schémann, § 723, thinks not improbable; and we must conse-
quently suppose, that in the affair of Socrates about 40 judges
withheld their votes in this manner.

“ΑἹ ordinary Heliza consisted of 500 judges. This would be
admissible, if we could venture, in Diogenes Laertius, to write
πεντήκοντα instead of ὀγδοήκοντα. Socrates would then have had
251 votes against him and 246 or 245 for him; if then we take
three from 251 he would have had a majority of 249 against 248,
or 248 against 248, that is, an equality of votes. The whole num-
ber of judges would thus have been 496 or 497, and so few would
be wanting to the legal number, that this may have been accidental,
either because they came too late, and were not admitted after the
hour, or were detained by illness, &c. In no case could such a
judgment have been invalidated in consequence of the absence of a
few, as 251 was the absolute majority of 501. But yet the reading
of ὀγδοήκοντα in Diogenes must be of considerable antiquity, as it
is highly probable that upon this is founded the reading τριάκοντα
for τρεῖς, which is found in many MSS. of Plato’s Apology, and in
that of Clarke: but it does not therefore necessarily follow that
Diogenes, or the authority he followed, wrote ὀγδοήκοντα, though
it is clear that the author of the reading τριάκοντα must have been
thinking of a tribunal of 500 or 501 Heliasts, although even this
leads to no satisfactory result; for after subtracting 30 voices from
281, 251 for conviction would still be the majority, and thus
Socrates would not have been acquitted by this removal of 30
votes: and the reading τριάκοντα seems the less to deserve consi-
deration, although it were more suited to the context than it really
is. For if Socrates had been condemned by 500 or 501 judges, with
a majority of 281 against 219, or 220, there would have been 60
more against him than for him, and Plato could not have expressed
himself as he has done ; and however valuable may be Clarke’s MS,
it can only be considered in the light of a copy, which is not
infallible.,’? (Translated by Hamilton.) ;

136 NOTES ON THE

4 εἰ μὴ ἀνέβη “Avutog καὶ Λύκων] Since Anytus and Lyco
were συνήγοροι or σύνδικοι of Meletus, who had instituted the
prosecution, it was permitted to them, as well as to Meletus, to speak
against Socrates on the trial. See Meier and Schoemann ‘‘ Attische
Process” p. 707 foll.

© κἂν ὦφλε x. Oo. —Twv ψήφων} Unless the accuser obtained
a fifth part of the votes he was fined one thousand drachme, was
branded with infamy (ἀτιμίᾳ), and was forbidden to become an
accuser agains See Demosth. in Mid. p. 529. 23., in Timocrat.
Ρ. 702. 5., in Theocr. p. 1323. 19., Harpocrat. in δώρων yoadn,
Meursius Lectt. Attic. V. 13., Themid. Att. II. 21., and Meier and
Schoemann ‘* Attische Process’ p. 734 foll. Socrates here says
that Meletus, without the aid of Anytus and Lyco, would not have
obtained the fifth part of the suffrages, since his own influence was
not great enough to obtain a verdict against Socrates. The passage,
which has been misunderstood by Fischer, has been correctly in-
terpreted by Schleiermacher.

ΧΧΥ͂Ι. * Τιμᾶται δ᾽ οὖν μοι ὁ ἀνὴρ θανάτου] The accuser
always inserted in his declaration the punishment which he thought
the accused deserved, if the punishment were not already fixed by
the laws.

b ἢ δῆλον, Ore τῆς ἀξίας] That is, but why do I ask? or, is it
indeed evident? &c. The reading 7 is therefore erroneous. ;

© ri ἄξιός εἰμι παθεῖν ἢ ἀποτῖσαι] This was a regular phrase
in trials, παθεῖν referring to the punishment of the body, ἀποτῖσαι.
to the fine. See Meier and Schoemann ‘‘ Attische’Process” p. 739
foll.— On the expression 0 rt μαθών, of which examples have been
collected by Heindorf on Euthydem. p. 339 foll., see Hermann on
Viger. p. 759 foll., Praefat. ad Aristoph. Nubb. p. xlvi. ed.
sec. The sentence may be thus translated: How then? What
ought I to suffer or to pay for having on no occasion in my life kept
quiet, but — &c.

4 ἀλλ᾽ ἀμελήσας ὧνπερ οἱ πολλοί] Understand ἐπιμελοῦνται.
For when a negative verb precedes in sentences opposed to one ἃπο-
ther, the affirmative verb is frequently omitted. See Heindorf on
Gorg. § 29. Matth. § 634, 2. Rubnken, on Rutil. Lup. p. 47 and
131. and the authors quoted by Heindorf on Horat. Satir. I. 1,
Compare Ruddimann’s Instit. L. L. T. JL. p. 361.— καὶ dnunyo-
ριῶν καὶ τῶν ἄλλων ἀρχῶν. Δημηγορία in this passage means
the occupation of him who makes speeches in the assemblies of the
people. Although this was not one of the magistracies, yet it is not

APOLOGY OF SOCRATES. 137

incorrect to add τῶν ἄλλων ἀρχῶν. For ἄλλος is used here as in
Gorg. ὁ 64. ὑπὸ τῶν πολιτῶν καὶ τῶν ἄλλων ξένων, that is,
καὶ τῶν ἄλλων, ξένων ὄντων. Where see Heindorf. Therefore
the sense of the words is this: because I have cared nothing for
gain, domestic affairs, military commands, influence with the people,
and moreover also public offices, and conspiracies, and seditions. Fis
cher therefore is wrong in defending the other reading δημιουρ-
γιῶν, especially since he has by no means proved, that δημάρχοι
‘were also called at Athens by the name δημιουργοὶ. --- The fac-
tions and seditions which arose after the Peloponnesian war through-
out all Greece, and particularly at Athens, are well known. —
᾿Ἐπιεικὴς is frequently opposed to φαῦλος, and signifies good,
liberal, just.

© ἐνταῦθα μὲν οὐκ ya] Remark this use of ἐνταῦθα, which
occurs again a few lines below in ἐνταῦθα ga. Phileb. p. 57. B.
δοκεῖ τοίνυν ἔμοιγε οὗτος ὁ λύόγος--- ἐνταῦθα προβεβηκέναι.
Rep. p. 445. Β. ἐπείπερ ἐνταῦθα ἐληλύθαμεν. Ibid. C. ἐπειδὴ
ἐνταῦθα ἀναβεβήκαμεν τοῦ λόγου. Menexen. p. 248. C. ἐν-
ταῦθα τὸν νοῦν τρέποντες. Xenoph. Anab. I. 10, 19. ἐπεὶ δὲ
καὶ ἐνταῦθ᾽ ἐχώρουν οἱ Ἕλληνες. Sophocl. Philoctet. v. 377.
ὁ δ᾽ ἐνθάδ᾽ ἥκων, καίπερ οὐ δύσοργος ὦν, δηχθεὶς πρὸς ἃ ἐξή-
κουσεν ὧδ᾽ ἠμείψατο. Gorg. p. 494. E. Ammonius p. 61. évrav-
Oot καὶ ἐνταῦθα καὶ ἐνθάδε διαφέρει. ἐνταυθοῖ μὲν γὰρ τὴν ἐν
τόπῳ (leg. εἰς τόπον) σημασίαν δηλοῖ" ἐνταῦθα δὲ καὶ τὴν ἐν
τόπῳ καὶ τὴν εἰς τόπον. ὁμοίως καὶ τὸ ἐνθάδε. This mode of
expression is exactly the reverse of that which has been spoken of in
C. XXII, note (4). For in the same manner as it was shown there
that verbs signifying rest are joined with adverbs of motion to a
place, the two ideas of rest and motion being united in a single pro-
position: so, conversely, verbs indicating motion are added to ad-
verbs which properly signify rest, and not motion. This must be
explained by the mental activity of the Greeks, who were accustomed
to unite many different notions in the same member of a sentence.

ἐπὶ δὲ τὸ ἰδίᾳ ἕκαστον iwv—ya] This redundancy is remark-
able. It is evident that the participle ἰὼν might have been omit-
ted.

ε οὕτω κατὰ τὸν αὐτὸν τρόπον] These words also are put ἐκ
παραλλήλου. Similar examples have been collected by Astius ad
Legg. p. 24.

h ἀνδρὶ πένητι εὐεργέτῃ] A person who had deserved well of the
state was honoured with the name εὐεργέτης. Dorvill on Chariton,

Ste

138 NOTES ON THE

p- 317. ed. Lips. says: ‘‘ Great men, nay, even kings, sought as a ὃ

distinguished honour εὐεργέτας τοῦ δήμου γραφῆναι of Athens.”
Xenoph. de redit. 923. Lysias 20. p. 365. Suidasinor#y. An-
tient inscriptions supply many examples.’’

i μᾶλλον πρέπει οὕτως, ὡς ---Ἴ The common expression would —

have been either, 8 re μᾶλλον πρέπει ἢ τὸν τ. de Ke Te Ae OF ὅ τι
πρέπει οὕτως, ὡς τὸν τ. κι τ. A. But, uniting both constructions,
he said μᾶλλον οὕτως ὡς, in conformity with that free mode of
speaking which the Greeks very often used. So, C. XVII, μήτε
σωμάτων ἐπιμελεῖσθαι μήτε χρημάτων πρότερον οὕτω σφόδρα,
ὡς τῆς ψυχῆς. See also, Rep. VII. p. 6526. Ο. καὶ μήν, ὡς ἐγῴ-
μαι, & γε μείζω πόνον παρέχει μανθάνοντι καὶ μελετῶντι, οὐκ
ἂν ῥᾳδίως οὐδὲ πολλὰ ἂν εὕροις, ὡς τοῦτο. Min, p. 918. E. οὐ
γὰρ ἔσθ᾽ ὅ τι τούτου ἀσεβέστερόν ἐστιν, οὐδ᾽ οὕτω χρὴ μᾶλλον
εὐλαβεῖσθαι, πλὴν εἰς θεοὺς καὶ λόγῳ καὶ ἔργῳ ἐξαμαρτάνειν.
Eryx. p. 392. Ὁ, ὑπὸ δὲ τῶν σμικρῶν τούτων ἂν μᾶλλον ὀργί-
ζοιντο οὕτως, ὡς ἂν μάλιστα χαλεπώτατοι εἴησαν. ᾿

κ ἐν πρυτανείῳ σιτεῖσθαι] The Prytaneum was a place in the
citadel where the laws of Solon were kept, see Pausan. I. 18.: and
a daily allowance of provisions was given to the citizens who had
deserved well of the republic, called σιτεῖσθαι: which was ‘ac-
counted among the Greeks a very great honour. See Cic. Orat. I.
54. Demosthen. de falsa leg. p. 231. Aeschin, de f. leg. p. 267.
T. Il. Tayl. Pollux. IX. 40. Gruter Inscrip. p. 460. I. and Schol.
Aristoph. Equitt. p. 199. Bas. —“Imzog¢ is the same as κέλης, a
single horse, guided by one driver, see Scheffer. de re vehic. I. 8.
p- 85. Zuvwpic is a chariot with two horses,.and ζεῦγος one
with three or four horses. See Suidas, Hesychius, Phavorinus under
these words. νενίκηκεν Ολύμπια is generally used for νενίκηκεν
᾿Ολυμπιάσι. But the same construction is also used by Isocrat. de
Big. p. 351. C. and p. 357. Ὀλυμπιάσιν ἐνίκησεν.

XXVII. * ὥςπερ περὶ τοῦ οἴκτου Kal τῆς ἀντιβολήσεως] He
refers to his saying, in C. XXIII., that he would not follow the ex-
ample of other accused persons, who tried to move the pity (οἴκτον)
of the judges, and that he would not implore the judges as a suppli-
ant. This is the ἀντιβόλησις or ἀντιβολία which he speaks of-
For as ἀντιβολεῖν is the same as ἱκετεύειν, so ἀντιβόλησις is the
same as ἱκετεία. See Thom. Mag. p. 75. |

Ὁ ἑκὼν εἶναι] That is, as far as depends on my own intention
For it is not the same as éxwy by itself. See Herm. on Viger.
p- 888. Compare Lobeck on Phrynich. p. 273 sq., who informs us

APOLOGY OF SOCRATES. 139

that the Attic writers use this form chiefly in negative proposi-
tions.

© ἀλλήλοις διειλέγμεθα] That is, in the earlier part of the
speech.

4 ἄξιός εἰμί του κακοῦ] So after Koehler, Heindorf and Bekker
we have corrected the common reading ἄξ. εἰμι τοῦ κακοῦ. Which

"Correction is proved to be necessary by the words in C. XXVIII.

οὐκ εἴθισμαι ἐμαυτὸν ἀξιοῦν κακοῦ οὐδενός. The indefinite pro-
Roun ric is often put before the word which it agrees with. Theo-
erit. Idyll. 1. 82, ἔντοσθεν δὲ γυνά, τι θεῶν δαίδαλμα, τέτυκται,
where see Meinekius.

ὃ ri δείσας ; ἦ μὴ πάθω ---Ἴ The meaning required that we
should mark the sentence with a note of interrogation; and for ἢ
tead ἤ. --- What fearing? that is, shall I fix a punishment for my-
self. Is it lest I should suffer, &c.— οὗ Μέλητός μοι τιμᾶται.
Remark the construction of the verb τιμᾶσθαι with a dative, as in
C. XX VI. and C. XXVIII. where he says of the judges: τοσούτου
βούλεσθέ μοι τιμῆσαι. The active is always said of the judges, the
middle of the accuser and accused: of which an example occurs a
few lines further on in this chapter.

ἕλωμαι ὧν εὖ οἵδ᾽ ὅτι κακῶν ὄντων] The regular construction
would be, either ἕλωμαί τι τούτων ἃ εὖ οἶδα ὕτι κακά ἐστιν, oF
ἕλωμαί τι τῶν, εὖ οἶδα, κακῶν ὄντων. Both constructions are
here combined. Ina similar manner Gorg. p. 481. Ὁ. αἰσθάνομαι

οὖν σου ἑκάστοτε καίπερ ὄντος δεινοῦ, STi, ὁπόσ᾽ ἂν φῇ σου

τὰ παιδικὰ καὶ ὕπως ἂν φῇ ἔχειν, οὐ δυναμένου ἀντιλέγειν,
ἀλλ᾽ ἄνω καὶ κάτω μεταβαλλομένου, where see Heindorf.

8 τοῖς tvdeca;] The Eleven were magistrates, to whom persons
condemned by public trial were delivered for punishment. Some
regarded these words as a gloss, and recommended their omission ; an

opinion embraced by Heindorf, Schleiermacher, and Bekker. I think

they may very well be retained, as exhibiting more emphatically the
disagreeable and odious condition on which he would then hold his
life.

" καὶ δεδέσθαι ἕως ἂν txriow;| Δεδέσθαι, to be in the public
prison. This passage alone is sufficient to show that persons who
were fined, were imprisoned until the fine was paid. Demosth. c.
Timocr. p. 721.1. ἐαν ἀργυρίου τιμηθῇ δεδέσθαι ἕως ἂν ἐκτίσῃ.
Adv. Mid. p. 529. 26. See the commentators on Nep. Miltiad. 7. ;
and also Cimon. 1. Meier and Schoemann ‘‘ Attische Process’
p- 517.

Σ

140 NOTES ON THE
}
i εἰ οὕτως ἀλόγιστός εἰμι] On this use of the indicative see
C. XII. note (n). —-A little farther on ζητεῖν is to wish, to
desire.
κ ἄλλοι δὲ ἄρα] On this expression see C. XXIII. note (οὴ)ς
These words do not depend on the preceding ὅτε, but the sentence
begins anew. ΕΠ
1 καλὸς οὖν ἄν μοι ὁ βίος εἴη--- ζῆν] This is said ironically. —
The verb ἐξέρχεσθαι, not φεύγειν, is said of going into exile, as has
been well observed by Fischer. — ἄλλην ἐξ ἄλλης πόλιν πόλεως
ἀμείβεσθαι is to change, or go, from one state to another to take up
his residence. — The infinitive ζῆν is added to the preceding words
καλὸς-- ὁ βίος εἴη, to give additional force to the expression ; which
is frequent after demonstrative pronouns. Compare Matth. ᾧ 535.
y- and ὁ 468.
m κἂν piv τ. ἀπελαύνω] That is, do not admit them to hear
my discourses. — On the Attic future ἐξελῶσι, see Buttm. § 86.
XXVIII. * τυγχάνει μέγιστον ἀγαθὸν ὃν] The participle ὃν.
is restored from the best MSS. But Heindorf, after Erfurdt, has”
shown that the verb τυγχάνειν may also be used absolutely, Gorgs
8 124, See also Lobeck on Phrynich. p, 277. ;
b 6 δὲ ἀνεξέταστος ---- ἀνθρώπῳ] These words also depend on
the preceding ὅτι, and are not introduced as a parenthesis, as was
thought by Fr. A. Wolf.—On the particle δὲ in the words ταῦτα 0
ἔτι ἧττον πείσεσθε, which contain the apodosis expressed with em-
phasis, see Hermann on Viger, p. 784 and 845.—On the ex-
pression βίος βιωτός, a life having the properties of life, see Crito,
C. VIII. note (a). :
© γῦν δέ---οὐ yap ἔστιν͵] After νῦν δὲ understand οὐ δύναμαί
μοι τιμήσασθαι χρήματων. Some supposed that the words ought
to be read without a pause: νῦν dé οὐ γὰρ ἔστι, since the Greeks,
from the rapidity with which their thoughts followed one another,
seemed also in this expression to have united two members of ay
sentence. _@
4 αὐτοὶ δ᾽ ἐγγυᾶσθαι] Understand φασὶ, which is contained in»
the preceding word κελεύουσι. For illustrations of this expression,
Fischer refers to Hemsterh. on Lucian, T. I. p. 492. Valcken. on
Herodot. VII. 104. IX. 9.—Etymol. M. ’Eyyunrie 6 ἀναδεχόμε-
voc δίκην. On the word ἀξιόχρεως see C. V. note (i). |
XXIX. ® Οὐ πολλοῦ γ᾽ ἕνεκα yp.] The remainder of the ‘Apo-
logy”’ is spoken by Socrates after the judges had condemned him on 2
the second vote. In this part of the oration, also, we observe an ad-

APOLOGY OF SOCRATES. 14]

mirable liberty of speech, courage, and evenness of soul, so that
Cicero most truly observed that Socrates spoke, not like a suppliant,
or accused rem but dike the master or superior of his judges. —
The words οὐ πολλοῦ γ᾽ ἕνεκα χρόνου have been rendered by Ste-
phens, on account of no long space of time, that is, as Fischer cor-
tectly explains, the remainder of my life. For Socrates had now
arrived at old age; and therefore could live but a short time longer.
— Ovopa ἔχειν properly, in a good sense, to be praised, to be cele-
brated ; but, in this passage, to be censured or blamed. Airiay ἔχειν,
is properly to be accused; to be an accused person: hence, as in this
passage, to be reprehended or blamed. Yet it is very often also used,
in a good sense, to be praised, to be celebrated. See Casaubon
on Athen. IX, 2.—Since the expression ὄνομα καὶ αἰτίαν ἔχειν
has a passive signification, it is construed with ὑπό.

b ὑμῖν τοῦτο ἐγένετο] Thatis, ἐμὲ τεθνάναι δή, an addition,
which appears to have crept into the text from several MSS. Hein-
dorf wished it to be retained, but thought that it should be read, τὸ
ἐμὲ τεθνάναι δή, in which he was wrong, as may be seen from the
observations of Matthiaw, § 468.b.— ἀπὸ τοῦ αὐτομάτου, of its own
accord, even if you had not condemned me to death.

© πόῤῥω ἤδη ἐστὶ τοῦ βίου] That is, that my age is now so ad-
vanced, that no long space of life is remaining. Similarly Plutarch,
in the “‘ Life of Demosth.” p. 846. E.: ὀψέ ποτε καὶ πόῤῥω τῆς
ἡλικίας ἡψάμεθα Ῥωμαϊκοῖς γράμμασιν ἐντυγχάνειν.

4 οἷς ἂν ὑμᾶς ἔπεισα] Thatis, by which I might have persuaded
you.— ἀπορίᾳ λόγων, by want of words, or as Cicero calls it, Orat.
I. 54., inscientia dicendi.

© σεθνάναι ἢ ἐκείνως ζῆν] With ἐκείνως understand ἀπολογη-
σάμενος. On the use of the word τεθνάναι, see C. XVII. note (2).
—A little before, τότε is before you condemned me.—zravra ποιεῖν,
ἅπαντα ποιεῖν, πᾶν ποιεῖν, means to leave no stone unturned, to
leave nothing untried. Euthyphron. p. 8. C.

f ἐάν τις τολμᾷ] That is, if any one can prevail on himself to
do this, if any one goes to so great a pitch of impudence, that
— Xenoph. Mem. II. 1, 3. τίς ἂν εὖ φρονῶν τοῦ σοῦ θιάσου
τολμήσειεν εἶναι; Plat. Crit. C. XV. ἐτόλμησας οὕτω γλίσχρως
ἐπιθυμεῖν ζῆν. '

& θάνατον ἐκφυγεῖν] On the infinitive subjoined for the purpose
of explanation to the pronoun τοῦτο, see Matth. § 468. b. — With
πονηρίαν, a little further on, understand ἐκφυγεῖν.

h ἅτε βραδὺς ὧν καὶ wp.] He alludes perhaps to Odyss. VIII.

142 NOTES ON THE

329. κιχάνει rot βραδὺς ὠκύν.--- δεινοὶ καὶ ὀξεῖς, that is, stron,
and quick. We might perhaps have expected καίπερ δεινοὶ καὶ
ὀξεῖς. But Socrates plays on the ambiguity of the verb ἁλῶναι;
which is applied both to one who is overtaken in running, and to on
who has lost his cause and been cot. “neu.

i θανάτου δίκην ὕφλων] That 15, conuemned to the punishmen
of death. This expression, which is not uncommon, has been
illustrated by Ruhnken, Tim. Gloss. p. 262. and Pierson, Moers
Ρ. 426. Playing on the word, he adds ὑπὸ τῆς édnOetag.
ὠφληκότες μοχθηρίαν Kai ἀδικίαν, that is, yow are convicted and
condemned by Truth to the reproach of wretchedness and injustice. —
τῷ τιμήματι ἐμμένω, that is, I am prepared to undergo the punish=
ment which has been ordained by ψοιι. ---- μετρίως ἔχειν the same as
εὖ, ὀρθῶς. For μέτρια is applied to whatever is suitable or becoming
to any one. See Graevius and Heinsius on Hesiod’s “" Works and
Days,” v. 306.

XXX. * ἐν ᾧ μάλιστ᾽ ἄνθρωποι χρησμῳδοῦσιν] That the an-
tients were of opinion that the mind became more divine on the ap-
proach of death, and that dying persons foresaw and predicted future
events, is shown by Cicero, Divin. I. 30. where see commentators.
The subject has also been treated by Eustath. on Iliad. π΄, p. 1089.
ed. Rom. See also Phaedo c. 53.

b ἢ οἵαν ἐμὲ ἀπεκτόνατε] That is, than the punishment which
ye have inflicted on me in condemning me to death.—rov διδόναι
ἔλεγχον τοῦ βίου, that is, from your life being examined, and there-
fore censured. For these words follow : πλείους yap ἔσονται ὑμᾶς
ot ἐλέγχοντες.

© καὶ χαλεπώτεροι] On the omission of τοσούτῳ, see C. XVII,
note (4). A little further on, ἀποκτείνοντες ἀνθρώπους is, be-
cause ye put men to death. Fischer was wrong in supposing that the
aorist was required.

1 μὴ τοὺς ἄλλους κολούειν] Κολούειν is properly to amputate ;
to mutilate: hence, to prevent any thing from being accomplished ; to
stop a person’s undertaking ; to restrain a person, so that he may not
be able to do what he attempts, as in this passage.

XXXI. ἐν @ οἱ ἄρχοντες ἀσχολίαν ἄγουσι] That is, while
the Eleven are occupied. The judges were accustomed to deliver
to the Eleven those who were condemned to be punished. It was
the duty of the Eleven to order their assistants to lead away the
culprit to prison, and to inflict on him the prescribed punishment. —
On ἐν ᾧ, in the mean time, while, see on Rep. VI. p. 498. B. Theaet.

APOLOGY OF SOCRATES. 143

p- 196. E. p. 190. E.— οἵ ἐλθόντα ---- τεθνάναι 1. 6. εἰς τὸ δεσμω-
τήριον. --- A little further on, διαμυθολογῆσαι is confabulari, that
is, to discuss vr converse together, as Phaedo c. XIV. p. 70. B.
ἀλλὰ τί δὴ ποιῶμεν ; ἢ περὶ αὐτῶν τούτων βούλει διαμυθολογῶ-
μεν, εἴτε εἰκὸς οὕτως Ex eee | εἴτε μή ; L-gg. I. p. 632. E.
2 ἡ γάρ εἰωθυῖά μοι μ΄ . -ἡ τοῦ δαιμονίου] I cannot agree
with Schleiermacher, who considers the words ἡ τοῦ δαιμονίου a
gloss, because Plato elsewhere is accustomed to call the thing itself τὸ
Binoy, and because when he expresses the same thing by a sub-
Stantive, as μαντικήν, φωνή, σημεῖον, he either adds nothing, or else
τοῦ θεοῦ, rather than τοῦ δαιμονίου. For even if a passage cannot
‘be found in every respect resembling this, yet I think we are safe in
following allthe MSS. I even think that the want of those words
would be felt. For ἡ eiwAvid μοι μαντική, would be obscure,
Since it might be doubted what description of μαντική he meant.
‘Therefore he adds ἡ τοῦ δαιμονίου, namely, that which I owe to that
spirit which I have before mentioned. For ἡ μαντική does not de-
“note the thing itself, which Socrates meant, when he spoke of his
δαιμόνιον, but rather the effect of the daimonion.—A little further
on, observe the collocation πάνυ ἐπὶ σμικροῖς for ἐπί πάνυ σμι-
κροῖς. The reason is, that πάνυ is the emphatic word. So Euthyd.
p- 305. C. πάνυ παρὰ πολλοῖς. Phaedo, p. 110. C. καὶ πολὺ
ἔτι ἐς λαμπροτέρων. Rep. IX. p. 509. B. πολὺ ἐπὶ δεινοτέρῳ
ὀλέθρῳ. Euthyphr. p. 14. E. πολὺ διὰ βραχυτέρων. Cratyl.
Ῥ. 413. C. πολὺ ἐν πλείονι ἀπορίᾳ. More examples are given by
Bornemann on Xenoph. Sympos. p. 46.— εἴ re μέλλοιμι, that is,
as often as I was about, &c.

b ἅ γε δὴ οἰηθείη ἄν τις Kai νομίζεται] That is, and are really
regarded as the worst of evils; for we ought to interpret the word
νομίζεσθαι in this manner.

© λέγοντα μεταξύ] That is, at the very moment of my speaking ;
in the middle of my speaking. ‘Theag. p. 128. E. λέγοντος σοῦ
μεταξὺ γέγονέ μοι ἡ φωνὴ ἡ τοῦ δαιμονίου. Rep. I. p. 336. A.
καὶ διαλεγομένων ἡμῶν μεταξὺ ὥρμα ἀντιλαμβάνεσθαι τοῦ
λόγου. More examples are given by Reitz on Lucian. T. I. p. 730.
Wesseling on Herodot. IV. p. 350. Viger de Idiot. p. 418. Ast on
Polit. 349.

ἁ τί οὖν --- ὑπολαμβάνω ;] There is no good reason for follow-
ing Stephans and others in substituting a comma for the note of
interrogation: indeed this weakens much the vigour and liveliness of
the passage. Plato often makes his speakers interrogate themselves,

144 NOTES ON THE

and answer their own questions. A little further on, οὐκ ἔσθ᾽ ὅπως
is, by no means. Compare Matth. § 482.2. On the words i in
diately following, compare Eathydern. p- 272. E. a ἀνισταμένου κὁ ὃ
μου ἐγένετο τὸ εἰωθὸς σημεῖον τὸ δαιμόνιον.
XXXII. 8. ᾿Εννοήσωμεν δὲ καὶ τῇδε --- The greater part o
this chapter has been transcribed by Eusebius Praepar. Evang,
p- 661. ed. Viger. and Stobaeus Sermon. 119. p. 606. Cicero alse
translates it, Tuscul. Disput. I. 41. The beginning of it is quoted
~ with approbation by Theodoret. Therapeut. Serm. XI. p. 651.; ane
it is also referred to by Plutarch, in Consolat. ad Apollon. p. 107.
b ἢ γὰρ οἷον μηδὲν εἶναι] That is, τοιοῦτόν τι ὥςτε μηδὲ
εἶναι, as a little lower down: εἰ δ᾽ αὖ οἷον ἀποδημῆσαί ἐστιν ὁ
θάνατος. Eusebius and Theodoretus have μηδὲν τι εἴναι, whence
Heindorf conjectured that the reading ought to be μηδὲν ἔτι εἶναι. ©
© καὶ μετοίκησις τῇ Pvyy—] On the dative instead of the
genitive, see Matth. § 389. 1.— For μετοίκησις τοῦ τόπου migh’
have been said μετοίκησις ἐκ τοῦ τόπου. Yet the former is no less
usual. For since the verb μετοικεῖν is not only construed with pre-
positions, but also governs an accusative of the place, from which one
person goes to another, as in Pausan. IV. 40. ᾿Ακαρνανίαν μετοι:- 4
κῆσαι" therefore μετοίκησις τόπου is no less correct than perotKnote
ἐκ τόπου. --- A little further on, τοῦ ἐνθένδε is put for τοῦ ἐν-
ταῦθα, because the verbal substantive signifies motion to a place
We have before spoken of a similar use of prepositions: the con
struction of the adverbs has been illustrated by Heindorf on Gorgias,
p- 472. B. where we find: ἡ Περικλέους ὅλη οἰκία ἢ ἄλλη συγ
γένεια, ἥντιν᾽ ἂν βούλῃ τῶν ἐνθένδε ἐκλέξασθαι. Compare alse
Buttmann’s Gr. § 198, 8.
ἃ καὶ εἴτε δὴ μηδεμία ---Ἴ To the particle εἴτε correspond, aftel

a long interval, the words further on: εἰ δ᾽ ad. On εἰ δὲ after εἴτε
see C. IV, note (3).
© ἐγὼ yap ἂν οἶμαι] “Ay belongs to the infinitive εὑρεῖν. It is
repeated on account of the long parenthesis; on which usage, see
Hermann on Viger. p. 780. For the same reason, the words δέοι
and οἶμαι are subsequently repeated. Heindorf wished also the
word εἰ to be repeated before the words δέοι σκεψάμενον, for the
sake of perspicuity. It is written so in Eusebius. But as the con
struction of the sentence is not altered from the beginning, this repe-
παι does not appear to be necessary.
f μὴ Ore ἰδιώτην] That is, not to say any a sa man. 565
Hermann on Viger. p. 804. +

APOLOGY OF SOCRATES. 145

* εὐαριθμήτους ἂν εὑρεῖν αὐτὸν r.] The pronoun αὐτὸν is to
be connected with τὸν μέγαν βασιλέα, and increases the force: the
great king himself. — Ἐὐαρίθμητοι ἡμέραι, that is, days which may
be easily counted, here means very few, and πρὸς indicates compari-
son: if they be compared with other days and nights. So, a little
further on: τὰ ἐμαυτοῦ πάθη πρὸς τὰ ἐκείνων.
* καὶ γὰρ οὐδὲν πλείων] Fischer, from Eusebius, has written
πλεῖον. But the more correct reading is πλείων, meaning longer,
οὐδὲν being used for οὐ, as is frequently the case. Cicero has thus
translated these words: perpetuitas consequentis temporis similis
fatura est uni nocti. — Compare Eurip. Med. v. 25. τὸν πάντα
συντήκουσα δακρύοις χρόνον. Ibid. 1096. τρυχομένους τὸν
πάντα χρόνον. Rep. X. p. 618, Β. ὁ πᾶς κίνδυνος. Gorg.
Ῥ- 470. E. ᾿

᾿ Μίνως τε καὶ Ῥαδάμανθυς κ. r.X.] These words are placed
in apposition in the same case as the relative pronoun ; whereas the
first part of the sentence requires them to be in the accusative. So
Phaedo, p. 66. E. καὶ τότε --- ἡμῖν ἔσται οὗ ἐπιθυμοῦμεν, ---
φρονήσεως, where Fischer ought not to have preferred φρόνησις.
Hipp. Mai. p. 281. C. ri ποτε τὸ αἴτιον, ὅτι ot παλαιοὶ ἐκεῖνοι, ὧν
ὀνόματα μεγάλα λέγεται ἐπὶ σοφίᾳ, Πιττακοῦ τε kai Βίαντος, ---
φαίνονται ἀπεχόμενοι τῶν πολιτικῶν πράξεων. More examples
_ of this kind have been collected by Wolf, on Demosthen. Lept. § 15.
_Heindorf, on Hipp. Mai. ᾧ 2. on Phaedo, § 30. Similarly Sul-
picius in Cicer. Epp. 1V. 5. genus hoc consolationis miserum est,
quia, per quos ea confieri debet, propinquos ac familiares, ipsi pari
molestia afficiuntur. — Respecting the judges of the infernal regions,
and their duties, there is a remarkable passage in Gorg. p. 523,
E.sqq. It appears to have been the opinion of the common peo-
ple in Attica, probably derived, by rumour, from the Eleusinian mys-
teries, that Triptolemus, and other heroes who had lived a just and
pious life, became judges in the infernal regions. For Triptolemus
was said not only to have taught the Athenians agriculture, but also
to have given them very wise laws, whence he was called θεσμο-
φόρος.

Κ ἐπὶ πόσῳ ἄν τις δέξαιτ᾽ ἂν ὑμῶν })7ὴ Cicero: quanti tandem
‘estimatis? Xenoph. Mem. II. 2, 8. ἀλλὰ νὴ Δία λέγει, ἃ οὐκ ἄν
τις ἐπὶ τῷ βίῳ παντὶ βούλοιτο εἶναι. Compare Matthie, § 585.

1 ἐγὼ μὲν γὰρ πολλάκις ἐθέλω τεθνάναι] On this use of the
verb τεθνάναι, see Ο. XVII. note (2). Eusebius has: ἐγὼ μὲν
oO

146 NOTES ON THE

kai πολλάκις: whence Heindorf suspected that Plato wrote: ἐγὼ
μὲν γὰρ καὶ πολλάκις etc. Butthere is no need of change. On
this use of the word yap, by which reference is made to a sentence |
easily understood from what goes before, see Buttmann on Sophocl. >
Philoctet. v. 756., who thinks that it ought to be translated, truly, ©
indeed. |
m ἡ διατριβὴ αὐτόθι] Wolf has well rendered this: delightful —
conversation, if I may converse with P.. &c. — Respecting Palamedes, ©
who was stoned by the Greek army, having been suspected of treason ~
through the arts of Ulysses, see Heyn. Excurs. ad Virgil Aineid

Il. 81. Valckenar. Diatrib. de fragm. Eurip. p. 190 sq. — Ajax
Telamonius, the bravest of all the Greeks after Achilles, became mad —
and killed himself, from having been deprived of the arms of Achilles —
by the unjust judgment which conferred them on Ulysses. See Ho- ᾿
mer. Odyss. λ΄, v. 545 566. i

" ἀντιπαραβάλλοντι --- ἀηδὲς εἴη] I think these words addedil 1
for the purpose of explanation to the foregoing: θαυμαστὴ διατριβή ι
k. T.X., and therefore there is no reason why we should read, after
Viger, on Eusebius in the place cited, καὶ ἀντίπαρ. or alter the pas- _
sage in any other manner. This view has also been taken by Fis-—
cher. Some may prefer thinking, with A. Matthie, § 636. that,
through negligence, the apedosin is repeated. For we might safely
omit the words: ὡς ἐγὼ οἶμαι, οὐκ ἂν ἀηδὲς εἴη.

° τὸν ἐπὶ Τροίαν ἀγαγόντα] That is, Agamemnon. .

P ἢ ἄλλους μυρίους ἂν τις εἴποι] — Stephens preferred ἢ ἄλλους
μυρίους, ode ἄν τις εἴποι, not paying attention to that brevity by —
which several sentences are sometimes united in one clause. See
Gorg. p. 488. D. ἐπεὶ ποίῳ δικαίῳ χρώμενος Ξέρξης ἐπὶ τὴν
Ἑλλάδα ἐστράτευσεν; ἢ ὁ πατὴρ αὐτοῦ ἐπὶ τοὺς Σκύθας; ἢ
ἄλλα μυρία ἄν τίς ἔχοι τοιαῦτα λέγειν Pheedo, P- 94. B. λέγω
δὲ τὸ τοιόνδε, ὡς εἰ καύματος ἐνόντος καὶ δίψους ἐ ἐπὶ τοὐναντίον
ἕλκειν, ἐπὶ τὸ μὴ πίνειν" καὶ πείνης ἐνούσης ἐπὶ τὸ μὴ ἐσθίειν.
καὶ ἄλλα μυρία που ὁρῶμεν ἐναντιουμένην τὴν ψυχὴν τοῖς κατὰ
τὸ σῶμα. Sophist. p. 226, B. Legg. XII. p. 944. A. Demosth.
Mid. c. 7.

4 ἀμήχανον ἂν εἴη εὐδαιμονίαςἹ Similarly Theaxtet. p. 175.
A, ἄτοπα αὐτῷ καταφαίνεται τῆς σμικρολογίας, monstrous degree |
of stupidity. Compare Erfurdt on Sophocl. Antigon. v. 1194, |

XXXITI. 5 "AANA καὶ ὑμᾶς χρή] Cicero: vos, judices, qui me |
‘absolvistis. Correctly.

_ » καὶ ἕν τι τοῦτο διανοεῖσθαι ἀληθές] The circumstance that

APOLOGY OF SOCRATES. 147

τι is used here before τοῦτο arises from the usage of the Greeks, first
to express what they mean generally by the pronoun ru, and then to
limit or define the meaning more accurately. So we should say, one
thing, namely this, is to be regarded as true. —a7b τοῦ αὐτομάτου :
that is, by chance, fortuitously, not by the design and will of the gods.
— ἀπηλλ. πραγμάτων, that is, human affairs, the idea of labour
and toils being added.— od πάνυ yar., not much; not greatly.
Others have incorrectly translated it by no means, a signification
which the words no where have. —: A little further on, Heindorf con-
jectured that the reading ought to be: τοῦθ᾽ ὃ αὐτοῖς ἄξιον pép-
φεσθαι. Injudiciously, as it weakens the force of the sentiment.

ς ταὐτὰ ταῦτα λυποῦντες] That is, exhorting them to virtue,
making trial of their wisdom, convincing them of folly. — εἶναί τι,
that is, to be endowed with great wisdom.

4’AAG γὰρ ---Ἴ Cicero Tusc. I. 41. Sed tempus est jam hinc
abire, me, ut moriar; vos, ut vitam agatis. Utrum autem sit meli-
us, dii immortales sciunt: hominem quidem scire arbitror neminem.
In the same manner Theat. p. 145 B. ὥρα τοίνυν σοὶ μὲν ἐπι-
δεικνύναι, ἐμοὶ δὲ σκοπεῖσθαι. On the forcible form of apposition
in the words: αὐτός τε καὶ ot υἱεῖς, see Rep. III. p. 414. D. Cri-
to, C. XII. Sympos, p. 221. D.

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NOTES ON THE CRITO.

I. * Πηνίκα μάλιστα :)] What hour is it at most? For μάλιστα
is here to be taken as if put after numbers; on which usage see
Bastius Epist. Crit. p. 37 sq.

ὄρθρος βαθύς] Crito defines the time more accurately in these
words, for πρῷ and ὄρθρος differ from one another, as in Latin mane
and diluculum, of which the former is the part of the day extending
from twilight to about the third hour, according to the antient di-
vision of the day ; but the latter is the twilight itself, when nox abiit,
nec tamen orta dies, according to Ovid. Amat. I, 5, 6. Phrynichus :
ὄρθρος τὸ πρὸ ἀρχομένης ἡμέρας, ἐν ᾧ ἔτι λύχνῳ δύναταί τις
χρῆσθαι. The adjective βαθύς is used by the Greeks in reference
to time as the word ‘‘ depth’ is used in the phrase “" the depth of
winter.” Protagor. p. 310. A. τῆς παρελθούσης νυκτὸς ταυτησί,
ἔτι ὄρθρου βαθέος. Lucian. Asin. 34. νύξ βαθεῖα, where see
Reitz. Polyzn. Strateg. I. 28, 2. βαθείας ἑσπέρας.

© θαυμάζω, ὕπως ἠθέλ.---Ἴ 1 wonder how it came to pass that.
Compare Xenoph. Mem. 1.1, 20. θαυμάζω οὖν, ὕπως ποτὲ ἐπεί-
σθησαν οἱ ᾿Αθηναῖοι. Eurip. Med. ν. 5]. πῶς λείπεσθαι θέλει ;
On this construction, which is frequent, see Coraius on Isocrat. 1].
Ρ- 23. So a little further on: πῶς οὐκ ἐπήγειράς με εὐθύς ; So-
crates wonders that Crito was admitted so soon by the jailor, because
οὐ πάνυ πρῷ ἀνεῴγετο. Phaedo. c. 111.---Υπακούειν, which is
properly said of a porter who hears persons knocking (τοῖς κρού-
ovoty), is also used in the signification of opening the door and let-
ting a person in.

4 καί τι καὶ εὐεργέτηται)] The reading καί τοι καί, and indeed
also, which some have preferred, appears inconsistent with the
modesty of Crito, who does not wish to boast of benefits conferred on
the man, but merely to state the cause of his being admitted. There-
fore καί τι Kai, is preferable, not only from the authority of MSS.,
but also from the whole scope of the passage. For Crito speaks with

o 3

150 NOTES ON THE

modesty, and with a careful regard to the feelings of his high-minded

friend, when he says that he was accustomed to give a trifle to the ©

jailer. Te is connected with εὐεργέτηται; on which construction,
see Matth. § 415. Buttmann, § 118. 4.5. The accusative sepa-
rated from its verb is usual, the common construction being: καί τις
καὶ, καί τινες Kai, καί τι Kai. See Ducker. on Thucyd. p. 309.
Poppo Observ. Critt. in Thucyd. p. 196. Buttmann and others
preferred εὐεργετεῖται, the present tense, as indicating that Crito,
frequently coming to the prison, usually gives a gratuity to the
keeper. But Crito is reciting the causes which procured his admis-
sion at a former time; and therefore rightly uses the perfect, by
which he indicates both that the man formerly received benefits from
him, and was still mindful of them. On the form εὐεργέτηται
see Matth. § 169. note ; compare ὃ 167. n. 6. The omission of the
augment gave rise to the reading evepyeretrae and ηὐεργέτη-
ται.

e Ἐπιεικῶς πάλαι] That is, pretty long since, or, a good while
ago. Theaet. near the beginning, "Apri, ὦ Τερψίων, ἢ πάλαι ἐξ
ἀγροῦ ; Terps. ᾿Επιεικῶς πάλαι. Phaedo, p. 80. C. ἐπιεικῶς
συχνὸν ἐπιμένει χρόνον. Grammarians interpret ἐπιεικῶς, when
so placed, by πάνυ, λίαν. See Eustath. on Il. ά., p. 547. Hesych.
under the word. — Immediately afterwards, the interrogative εἶτα
indicates wonder and annoyance. See Apolog. Socr. C. XVI. -

f οὐδ᾽ ἂν αὐτὸς ἤθελον ---- 7 I should not myself have liked to be
in such a state of watchfulness and grief, if I were in your place; for
since so grievous‘a calamity threatens you, it would have been wrong to
disturb your rest. The particle ἄν used with the imperfect indicates
the supposition of a case contrary to that which in reality exists. See
Hermann. on Viger. p. 820.— For ἐν τοσαύτῃ re ἀγρυπνίᾳ καὶ
λύπῃ the ordinary construction would be ἐν τοσαύτῃ ἀγρυπνίᾳ τε
καὶ λύπῃ, which is found in some MSS. But the other reading is
explained by understanding τοσαύτῃ again after καί. For re is put
immediately after τοσαύτῃ to show that that word belongs to λυπῃῷ
as well as to ἀγρυπνίᾳ. Phaed. p.94.D. τά re κατὰ yupvac-
τικὴν καὶ THY ἰατρικήν, i. 6. τά τε K. y. καὶ τὰ κατὰ τ. t. Legg.
VII. p. 796. Ὁ. εἴς τε πολιτείαν καὶ ἰδίους οἴκους, i. 6. καὶ εἰς
id. οἴκ. Herodot. VII. 106. οἵ τε ἐκ Θρᾷκης καὶ τοῦ Ἑλληςπόν-
TOU, 1. 8. καὶ οἱ ἐκ τοῦ ‘ENA. More examples are given by Schaefer.
Indic. ad Brunkii. Poetas Gnomic. p. 367. The subject has also

been fully explained by Hartung Lehre yon den Partikeln der griech.

Sprache P. I. p. 116 sqq.

CRITO. rok

κ ὡς ἡδέως K.] Emphatically, for dre οὕτως ἡδέως K. Soa little
further on: ὡς ῥᾳδίως αὐτὴν καὶ πράως φέρεις. Phedo, p. 58. E.
εὐδαίμων μοι ὁ ἀνὴρ ἐφαίνετο --- ὡς ἀδεῶς καὶ γενναίως ἐτελεύτα.
Ibid. p. 89. A. ὡς ἡδέως καὶ εὐμενῶς τὸν λόγον ἀπεδέξατο.
Compare Schefer on Lamb. Bos. Ellips. p. 252. and Matth.
§ 489. 3.

h iva ὡς ἥδιστα διάγῃς The Greeks use the subjunctive mood
after conjunctions indicating the final cause, when a preterite has
gone before, if the object sought is not yet completely finished; but is
contemplated as still continuing, as in this passage: on this point see

Hermann, De emendanda ratione Gr. Gr. p. 212 sq. on Viger,
p- 850. Compare Matth. § 518. I. Buttm. § 126. i.— With the
verb διώγῃς is to be understood τὸν βίον, on which ellipsis see
Lambert. Bos. p. 59 sqq. ed. Schefer.

i εὐδαιμόνισα τοῦ τρόπου] On the construction see Matth.

§ 367. 8. --- τρόπος here means the mode of thinking and acting
exhibited by a man’s life, —his disposition. Phedo, p.58. Ε, εὐ-
δαίμων ἐφαίνετο τοῦ τρόπου. The meaning is plain from the
words of Xenophon Memor. LV. 8, 3. ἐθαυμάζετο ἐπὶ τῷ εὐθύμως
καὶ εὐκόλως ζῆν.---Βοίοτα τηλικοῦτον ὄντα, ἐμε is not understood,
but an indefinite subject, (as it is called). χρὴ δὲ --- ταῦτα αἱρεῖσ-
θαι ddoxovra ye δή κι T.X. To make the sentiment more em-
phatic, he expresses it in general terms: ‘‘ it were absurd that a man
being of such an age, should be unwilling to end his life.” — Τηλι-
κοῦτος, of so great an age: for Socrates was now seventy. See

ec. XIV.
k ἐν τοιαύταις ξυμφοραῖς ἁλίσκονται] There is the same con-
struction, Phileb. p. 45. C. ἐν τοιούτοις νοσήμασιν ἐχόμενοι.
Rep. III. p. 396. Ὁ. ἐν ξυμφοραῖς τε καὶ πένθεσι καὶ θρήνοις
᾿ ἐχομένην. Phedo, p. 108. Β. ἐν πάσῃ ἐχομένη ἀπορίᾳ. Ibid.
δεδεμένος ἐν ἀνάγκαις. Sophocl. Ajac. v. 270. ἀνὴρ ἐκεῖνος,
ἡνίκ᾽ ἣν ἐν τῇ νόσῳ, αὐτὸς μὲν ἥδεθ᾽ οἷσιν εἴχετ᾽ ἐν κακοῖς.

See on Phileb. p. 137. The common reading αὐτοῖς is consistent
with the construction of the verb ἐπιλύεσθαι, which properly signifies

to render any thing free for any one, and hence to grant. Yet it was
desirable to follow the better MSS., especially since ἐπιλύεσθαί τινα
appears to be used correctly in the sense of rendering any one free
from something. The sense of the words is this: But old age, how-
ever, does not set them free from the fear of death. The article τὸ is
to be referred to ἀγανακτεῖν, forming an accusative absolute. μὴ
οὐ retains its proper force ne non, when it is used after a negative

152 NOTES ON THE

particle. Therefore the words may be thus translated: But old age, —
however, does not render them free as regards this, namely that they —
should not be troubled at death. It may be also understood from this, —
how τὸ μὴ οὐ may generally be rendered by the Latin quominus.
On the accusative see Eurip. Hippolyt. v. 48. τὸ γὰρ τῆς δ᾽ οὐ
προτιμήσω κακόν, τὸ μὴ οὐ παρασχεῖν τοὺς ἐμοὺς ἐχθροὺς ἐμοὲ ,
δίκην τοσαύτην, where some MSS. have τοῦ μὴ οὐ. “Β0Βγ]}.
Prometh. v. 243. ἐξερυσάμην βροτοὺς τοῦ μὴ διαῤῥαισθέντας εἰ
“Αἰδου μολεῖν, where some MSS. have τὸ pp. Plato, Rep. III
ρ. 354. B. οὐκ ἀπεσχόμην τὸ μὴ οὐκ ἐπὶ τοῦτο ἐλθεῖν aw
ἐκείνου. 1

1 ἀλλὰ ri df —] That is, but, to return to the former subject,
why then &c.

m οὐ σοί, ὡς ἐμοὶ φαίνεται] There is much beauty in the ad-~

is: as appears to me, that is, as I am fully persuaded.

n ἐν τοῖς βαρύτατα] That is, ἐν τοῖς φέρουσιν ἐγὼ βαρύτατα
ἂν ἐνέγκ. See Matth. § 289.

° Tiva rabrny;] Understand φέρεις, i. 6. τίς ἔστιν αὕτη ἡ
ἀγγελία, ἣν φέρεις. See Matth. § 264. So Euthyphro, p. 14. Ὁ),
τίς ἡ ὠφελεια τοῖς θεοῖς τυγχάνει οὖσα ἀπὸ τῶν δώρων ; In such
sentences the article indicates that mention has before been made of ~
the thing spoken of, 4

P ἢ τὸ πλοῖον ἀφῖκται] This has been erroneously translated by —
Schleiermacher: ‘is the ship perhaps arrived from Delos,” &e.
For the particle ἢ, which used generally to be put in.the first mem=- ©
ber of an interrogative sentence of two parts, afterwards began to be
so taken that the first member was suppressed, and the ἢ had a re=
stricting and correcting force. Therefore this passage is to be thus
understood : but why do I ask? the ship has certainly arrived, on the
return of which, &c.—On the use of the infinitive τεθνάναι, where
ἀποθνήσκειν might be expected, see Apolog. Socrat. C. XVII,
note (z).— The Athenians, in gratitude for Apollo’s sending Theseus
and his companions back in safety from Crete, sent annually a pub-
lic embassy to Delos, to offer sacrifice to Apollo, and celebrate his
praises in hymns. These ambassadors were called θεωροί, or
θεωρία, from the verb ὠρεῖν, i.e. φροντίζειν, θεραπεύειν, and the
noun θεός, i. 6. Apollo, From the time when the sacred ship was
ornamented with a laurel crown until its return, it was unlawful to

CRITO. 153

inflict punishment on condemned persons. See Xenoph. Mem. IV.
8, 2. Since it happpened, that the ship was ornamented with
the laurel crown the day before the condemnation of Socrates,
and returned thirty days after, Socrates was thirty days in prison

after his condemnation. See Phedo, at the beginning. Xenoph.
ul supra.

4 ἀλλὰ δοκεῖ μὲν μοι ἥξειν] After the verbs οἶμαι, δοκεῖ, and

_ others, μέν is often placed without being answered by dé See Her-
‘mann on Viger, p. 800. and Heindorf on Phedo, p. 5. But the
‘sentence, which should be opposed to the other, is always easily un-

derstood. The usual mode in which the deficiency is supplied is by
understanding: σαφῶς δ᾽ οὐκ oida. But since Crito says after-
wards: δῆλον οὖν ἐκ τούτων τῶν ἀγγέλων, OTL HEEL τήμεῤον, it
must be evident that something very different is required by the
sense, and even that the words δοκεῖ μέν μοι ἥξειν τήμερον are

used with the delicacy of Attic speech to signify ἥξει τήμερον, which

use of the verb δοκεῖν, very common among the Socratic speakers»
has been illustrated with examples by Bergler, on Aristoph. Plut.

ν. 422. Ruhnken, on Tim. p. 281. In the same manner Phedo,

p- 61. C. ἄπειμι δέ, ὡς ἔοικε, τήμερον. This being the case, 1
think that the sentence to which μὲν is referred is contained in the

preceding words οὔ rou Oy) ἀφῖκται, so that it might have been
‘written thus: τὸ πλοῖον ἥξει μὲν τήμερον, οὔ τοι δὲ ἀφῖκται. ---
Immediately afterwards ἐξ ὧν ἀπαγγέλλουσιν is the same as ἐκ

τούτων ἃ ἀπαγγέλλουσι : according to those things which they re-
port, Cicer. Epist. XVI. 22. ex tuis epistolis. — Σούνιον, a pro-
montory of Attica, situate in that part which faces the Cyclades and
the A°gean Sea.

Il. * τύχῃ ἀγαθῇ] A well known form used by the Greeks as a
good omen, when they themselves or others were undertaking any

thing. It answers to the Latin quod bene vertat, quod felia faustum-
δ 4 4

que sit. See Sympos. p. 177. E. Thucyd. 1. 118. Therefore So-

crates, hearing that he must die, is so far from fearing death, that he
even considers it to be an object to be sought for as a blessing.

b ἢ ἡ ἂν ἔλθῃ] After ὑστεραίᾳ the particle ἢ is put, because
that word has all the force of a comparative. Sympos. p. 173. A-

“τῇ ὑστεραίᾳ y τὰ ἐπινίκια ἔθυεν αὐτός τε καὶ οἱ χορευταί. See
‘Wyttenbach on Phedo, p. 914 sq. and Bast. Append. Epist. Crit.

pref. p. VII, Instead of the optative ἔλθοι we have adopted the
subjunctive: for the meaning is: on whatever day it may huve re-
turned. Compare Matth. § 527.

154 NOTES ON THE

© Φασί γέ τοι δὴ ot τούτων κύριοι] That is, the Eleven, οἱ
ἕνδεκα, who had the office of imprisoning and punishing those who
were condemned by the public tribunals. These punishments are
referred to by ταῦτα. See note on Apolog. Socr. C. XX V1I1.—On the
particles γέ τοι δή, which have the force of an affirmation with some
restriction, see Hermann on Viger, p. 790.— τεκμαίρομαι δὲ ἔκ
τινος -- This is a common mode of using the verb τεκμαίρεσθαι,
where τοῦτο or αὐτὸ must be understood. See Rep. III. p. 406. D.
Gorg. p. 484. B. Phedo, p. 108. A. Lysid. p. 204. E. Hippias
mai. p. 288. C. and elsewhere. The words ὀλίγον πρότερον are
added, because dreams seen after midnight were thought true. See
Homer’s Odyss. IV. v. 842 sqq. XX. v. 82—91. Hor. Satir. I.
10, 33. Quirinus post mediam noctem visus, quum somnia vera.

4 ty καιρῷ τινι] Very opportunely. On the word κινδυνεύειν,
which among the Attic writers signifies to seem, Timeus Gloss. —
p- 159. κινδυνεύει" ἐγγίζει, where see Ruhnken. Compare also
Valckenar on Herodot. IV. 105. Hindenburg on Xenophon, Mem.
IV, 2, 34.

© ᾽Εδόκει τίς μοι γυνὴ mp.) Δοκεῖν is a verb used respecting
dreams and visions. Euripid. Iphig. Taur. v. 44. ἐδοξ᾽ ἐν ὕπνῳ.
Orest. v. 402. ἔδοξ᾽ ἰδεῖν τρεῖς νυκτὶ προςφερεῖς κόρας. Aristoph,
Vesp. p. 31, ἐδοξέ μοι περὶ πρῶτον ὕπνον ἐν τῇ πυκνὶ ἐκκλησιά-
Zev «. τ΄ Δ. --- As persons appeariny in dreams were believed to be
divine, they are generally represented as more beautiful, large and
august than human beings. Hence the woman, who appeared to
Socrates, is called καλὴ καὶ εὐειδής, beautiful and well formed ; and
she is also spoken of as λευκὰ ἱμάτια ἔχουσα, having white garments,
since the antients thought that spectres were arrayed in white ap-
parel, on which see Commentators on Pliny’s Epist. VII. 27.—
λευκά is the same as λαμπρά, i. e. white or shining. See Thom.
Mag. p. 566 sq.—The verse, which the woman is said to have
recited, is taken from Iliad. IX. 363. They are the words of
Achilles, in which he says that, being enraged by the insults of
Agamemnon, he will return home, which he hopes to reach on the
third day. In Homer the word is therefore ἱκοίμην. Cicero de
Divinat. I. 25, where he mentions this passage, thus translates the
verse: Tertia te Phthia tempestas leta locabit. — Fischer has cor-
rectly remarked that we are to understand Socrates to refer to that
other life which he hoped for.

Γ Ὡς dromov—] That is, how wonderful, ὡς θαυμαστόν καὶ
παράδοξον, as the word is correctly interpreted by Thomas M.,

CRITO. 155

Phavorinus, and others. Phado, p. 60. B. ὡς ἄτοπόν τι --- ἔοικε
εἶναι τοῦτο, ὃ καλοῦσιν οἱ ἄνθρωποι ἡδύ. ---- He calls this dream
ἐναργές, i. e. so clear and evident, that there is no need of conjec-
turing or interpreting. —The particles μὲν οὖν have the force of
increasing and correcting: nay, nay indeed, as Gorg. p. 466. A. E.
Legg. Il. p. 655. Euthydem. p. 304. E. Hipp. mai. p. 283. B.
Xenoph. Mem. III. 8,4. Aristoph. Equitt. v. 13. 910. and else-
where.

Ill. 4 ἀλλ᾽, ὦ δαιμόνιε --- By the words ἔτι καὶ viv, even
now, now at least, he indicates that Crito had before made vain αἵ-
tempts to persuade Socrates to consult his safety by flight.

> οὐ pia Evudopd— ἀμελῆσαι) The sense is this: not one
calamity only, but several, will happen to me if you die: for besides
my being deprived of you, such a friend as I shall never find anywhere,
I shall also incur the imputation of perfidy and worthlessness with
those who do not sufficiently know you and me. The full expression
would be: οὐ pia ξυμφορά ἐστιν ἐμοί, ἀλλὰ πλείους" χωρὶς μὲν
γὰρ τοῦ ἐστερῆσθαι etc., but this is shortened by subjoining to
ἀλλά the words containing the explanation of the suppressed part
of the sentence opposed to οὐ pia ξυμφορά ἐστιν. --- To confirm the
received reading χωρὶς τοῦ ἐστερῆσθαι, which does not rest on the
authority of MSS,, I add some examples of the same construction.
Sympos. p.173.C. χωρὶς τοῦ οἴεσθαι ὡφελεῖσθαι ὑπερφυῶς we
χαίρω. Ibid. p. 184. Β. οὐδὲν γὰρ δοκεῖ τούτων οὔτε βέβαιον
οὔτε μόνιμον εἶναι χωρὶς τοῦ μηδὲ πεφυκέναι ἀπ᾽ αὐτῶν γεν-
ναίαν φιλίαν. Charmid. p. 44. B. Demosth. adv. Mid. p. 48.
ed. Buttm. and elsewhere.— Remark μέν and δέ united in the
same clause of the same sentence. Some examples of this have
been collected by Boeckhius Commentar. ad Pindar. T. I. P. II.
p- 105.—The particle ὡς is not, with Buttman and others, to be
referred to the infinitive ἀμελῆσαι, as it never follows δοκεῖν in
that manner; it is to be connected with οἷός τ᾽ ὦν. See Matth.
§ 568. The sense of the words is this: moreover I shall also
appear to many, who do not sufficiently know me and you, to have
neglected you, as if I were able, by expending money, to secure
your safety. —It is not necessary here to have the particle ἄν
so as to write we οἷός τ᾽ ἂν wy. See, on this point, Herm. on Eur.
Hecub. v. 1087. Wunderlich on A‘schinis Orat. in Ctesiph. p. 222.
Bremi on Lys. p. 438 sqq. and the numerous examples collected by
Schefer. Melett. critt. p. 55.

© ταύτης δόξα ἢ δοκεῖν] On this mode of speaking see Matth.

156 NOTES ON THE

§ 468.c. (Ὁ. XV. of Crito, βεβαιώσεις ----τὴν δόξαν, ὥςτε δοκεῖν.
k. τ. X. A similar redundance is found, Herodot. VIII. 4, παρὰ
δόξαν --- ἢ we αὐτοὶ κατεδόκουν.

4 αὐτὰ δὲ δῆλα τὰ παρόντα] The reading δηλοῖ, adopted by
Stephens from the conjecture of Cornarius, although at first sight it
may appear the true one, is unnecessary. We ought also to reject
Fischer’s notion, derived from some misunderstood or corrupted
passages of Theophrastus and Antoninus, that δῆλον has an active
force and signification, and is equivalent to δηλωτικόν. For the
writer passes, by a kind of anacoluthia, from a passive to an active
construction. When Crito was about to add: Ort ὑπὸ τῶν πολλῶν
ἐξειργασμένα eoriv, he suddenly changes the construction, and ex-
presses his idea much more emphatically, saying: ὅτι οἷοί τέ εἰσιν
οἱ πολλοί κ. τ. λ.

© ἵνα οἷοί τε ἦσαν] On this kind of construction, see note on
Sympos. p. 181. B. Hermann on Viger. p. 850. The sense of the
words is this: in order that they might also effect the greatest good,
which is not in their power.

f τοῦτο, ὅ τι ἂν τύχωσι] That is, they do not follow reason, but
a certain blind impulse of their mind. Further on, C. V. ὅ τι ἂν
τύχωσι, τοῦτο πράξουσι. Protagor. p. 353. A. τὴν τῶν πολλῶν
δόξαν ἀνθρώπων, οἱ ὅ τι ἂν τύχωσι, τοῦτο λέγουσι. Sympos,
p- 181. Β. ὅθεν δὴ ξυμβαίνει αὐτοῖς, 6 τι ἂν τύχωσι, τοῦτο
πράττειν. ;

IV. * apd ye μὴ ἐμοῦ προμ.] These particles ask a question
with a kind of suspicion of what we are unwilling should be the
case: surely you are not concerned, ete. See Hermann on V iger.
p- 842. Compare Schafer. Melett. Critt. p. 66.— πράγματα
παρέχειν, to give trouble, or create annoyance to any one. This is —
often said of persons who annoy by accusations. For the word
πράγματα is sometimes used simply in the sense of law-suits and
quarrels. See Commentators on Aristoph. Plut. v. 20.

> ἢ Kai πᾶσαν τὴν οὐσίαν ἀποβαλεῖν, ἢ συχνὰ χρ.] That is,
to lose either even all our property, or at least a great part of our
wealth. It is easy to see why καί is put in the first member of the
sentence, and omitted in the second. In the third it is again added,
because a new kind of danger is mentioned : for ἄλλο τι παθεῖν is:
lest we should ourselves be thrown intu chains, punished by eaile, or put
to death,

© ἔασον αὐτὸ χαίρειν] That is, dismiss this fear. This con-
struction has been illustrated by Valckenar on Herodot. IX. 41. on

CRITO. 157

Eurip. Hippolyt. v. 113. and Heindorf on Theetet. p. 441.— Re-
specting the construction of the words ἡμεῖς γάρ που δίκαιοί ἐσμεν
— κινδυνεύειν, see Matth. § 296. Buttmann, § 138. 5.

4 καὶ μὴ ἄλλως ποίει] So Ὁ. V. at the end, πείθου μοι Kai
μηδαμῶς ἄλλως ποίει.

© Μήτε τοίνυν ταῦτα φόβου] The thread of discourse, which is
here broken, is resumed a little further on with the words: dere —
μήτε ταῦτα φοβοῦ. It may be understood from this, why the copy-
ists changed μῆτε into μή.

ἢ τούτους τοὺς συκοφάντας] This is said contemptuously. Fur-
ther on C, IX. τούτων τῶν πολλῶν. Demosthen. Philipp. 1,
p- 41. παραδείγμασι χρώμενοι τῇ τε τότε ῥώμῃ τῶν Λακεδαι-
poviwy—xai τῇ νῦν ὕβρει τούτου. Apolog. Socr. Ο. I. Rep. III.
p- 403. A. Sympos. p. 181. E. Gorg. p. 452. E,

8 ἐπ᾿ αὐτούς] Thatis, to bribe them.

h ὑπάρχει piv τὰ ἐμὰ χρήματαῇ My wealth is ready for you,
ts at your disposal: for ἱκανά is added by apposition. See Sturtz’s
Lexic. Xenophont. T. IV. p. 363.

' ξένοι οὗτοι ἐνθάδε] On this use of the pronoun οὗτος, see
Matth. ὁ 471. Buttm. §.114.1., and Schefer, Melett. Critt. p. 77.
foll. — Simmias and Cebes, Thebans and intimate friends of Socra-
tes, are introduced disputing with him in the Phxedo. Some few par-
ticulars concerning them are given in their lives by Laert. IT. 124,
and 125. and Suidas. A slight mention of them is also made,
Epistol. Platonic. XIII. Both are said to have written something,
but the Tabula, which goes under the name of Cebes, appears to be
undeservedly ascribed to him.

k unre—aroxapyc] That is, be not despondent as to consulting
your safety. For Crito, in his exceeding love towards his friend,
forgot the principles of virtue, and imagined that Socrates himself
was willing to consult his safety by flight.

1 ὃ ἔλεγες ἐν τῷ δικ.] See Apolog. C. XXVII.

m ὅ Tt χρῷο σαυτῷ] As we say: what to do with yourself. So
Gorg. p. 486. A. Sympos. p. 216. C. Xenoph. Anab. IIL. 1, 41.
Jacobs compares Lucian. Accusat. 27. ὅ τι χρήσαιτο ἑαυτῷ οὐκ
εἰδώς. Necyom. ὃ 3. οὐκ εἰδὼς 6 τι χρησαίμην ἐμαυτῷ. Hare
monid. ὅπως μοί χρηστέον κἀμαυτῷ καὶ τῇ τέχνῃ. So Aéschin.
adv. Ctesiphont. p. 76. ed. Βτϑιηὶ ἀπορῶν δ᾽ 6 τι χρήσαιτο αὑτῷ
-- μίαν ἐλπίδα λοιπὴν κατεῖδε.

Ὁ καὶ ἄλλοσε ὅποι ἂν ἀφίκῃ! The ordinary construction would
require ἀλλαχοῦ. But since ὕποι follows, that which has been

P

158 NOTES ON THE

called attraction, by the later grammarians, produces ἄλλοσε. On
which subject see Buttm. § 138. 1.4. I have therefore removed the
comma from between ἄλλοσε and ὕποι-

V. « ἐξὸν σωθῆναι] When you have it in your power to escape.
See Matth. § 564.

> οἰχήσει καταλιπών] The word οἴχεσθαι indicates, 1 think,
the quickness of the action, and the eagerness of the agent. It might
be rendered in Latin by confestim deseres. Other examples have
been collected by Matthie, § 559. c.

© τὸ σὸν μέρος] As far as in you lies, as far as you are concerned,
as C. XI. and XVI.

4 ὅ τι ἄν --- πράξουσι] That is, they will undergo that lot which
the will of fortune may assign to them ; whatever may happen to them.
For the word πράττειν is taken in the sense of having good or ill
fortune, as in the phrases εὖ wpdrrev and κακῶς πράττειν. Remark
the use of the pronoun τοῦτο, for which, according to the usual con-
struction, some. adverb would be substituted. But in the same man-
ner Eurip. Troad. v. 700. πράξειν τι κεδνόν, where Seidler says,
that phrase is employed for εὖ πράξειν. Eurip. Iphig. Aul. v. 346.
πράσσειν μεγάλα the same as μάλ᾽ εὐτυχεῖν.

© τὰ ῥᾳθυμότατα αἱρεῖσθαι) Ρείθυμα means, those things
which are worthy of a trifling, slothful, and inconstant person. Ser-
ranus has well rendered the sentence thus: Tu autem mihi videris
ea, que cum maxima pigritia atque supinitate conjuncta sunt, ele-
gisse.

f ὑπὲρ σοῦ ---- αἰσχύνομαι] Theet. p. 490. E. αἰσχυνοίμην
yap ἂν ὑπὲρ ἡμῶν.

δ καὶ ἡ Elcodoc τῆς δίκης εἰς τὸ δικαστήριον] Forster and
others, observing that the words τῆς δίκης, were not translated by
Ficinus, suspected that they were a gloss. But since ἡ δίκη is very
frequently said eicuévac or εἰξέρχεσθαι, on which point see Casaubon
on Theophrast. p. 157. also Buttm. index ad Demosthen. orat.
Midian, under this word,— why should it not be correct to say ἡ εἴς-
οδος τῆς δίκης Fischer, Schleiermacher, and Buttmann defend
the common reading in the same manner. The words εἰς τὸ δικα-
στήριον, which Schleiermacher thought ought to be rejected, are
sometimes added when the cause itself is said, siguévac or εἰςέρχεσ-
θαι. Demosthen. adv. Phormion. Τὶ, II. p. 912. 27. μελλούσης
τῆς δίκης eicevat εἰς τὸ δικαστήριον. The phrase ἡ sicodog τῆς 4
δίκης, is used when the prosecutor and the accused are admitted to
plead the cause before the judge. See Schoemann and Meier’s

CRITO. 159

*‘Attische Process” p. 705 foll. Therefore the words we εἰςῆλθες, ἐξὸν
μὴ εἰφελθεῖν are added for the purpose of interpretation, It may,
however, be doubted whether it ought not to be written we εἰςῆλθεν,
which was preferred by Wolf, especially since that learned commen-
tator found it in some good MSS. The word ἐξόν seems to favour
the reading εἰςῆλθες.---ἐξὸν μὴ cicehOeiv. The commentators differ
in their explanation of these words, Some suspect that reference is
made to that law which Lysias, p. 354. ed. Reisk. mentions, and
according to which it was permitted: δεδιότε δίκης ἕνεκα δρασκά-
Zev, that is, to one distrusting the issue of his cause, to go into volun-
tary exile: others prefer referring these words to Anytus, who, ac-
cording to Libanius, T. I. p. 644., after commencing the prosecution,
wished to be reconciled to Socrates on certain conditions. This
opinion is certainly erroneous, since in public causes, when the
prosecutor had once appealed to the magistrates, he had no longer
the power of compromising the matter with the accused. See Meier
and Schoemann’s ‘‘ Attische Process,’ p. 702. and a learned ex-
position of the subject by Hudtwalcker de Dietetis Atheniens.
p- 159 foll.

h αὐτὸς ὁ ἀγὼν τῆς δίκης These words are'to be referred to the
contest before the judges, that is, to the orations pronounced, but
principally to the defence of Socrates.

i ὥςπερ κατάγελως τῆς πράξεως] ‘‘ The whole transaction re-
sembles a comic or tragic drama, which has three parts, πρότασις;
ἐπίτασις, καταστροφῆ. Thus the coming before the judges might
be called the πρότασις ; the pleading of the cause, the ἐπίτασις ;
and finally the fact that Socrates was not saved, the catastrophe,
which Plato here calls karadyedwe.”’ Cornar. In Crito’s opinion
this issue of the business is ridiculous. He therefore calls it κατά-
γελως, a ridiculous or preposterous turn which the drama has
taken. :

k διαπεφευγέναι ἡμᾶς δοκεῖν] The words τὸ τελευταῖον δὴ τουτί
are connected with the words ἅπαν τὸ πρᾶγμα πεπρᾶχθαι in appo-
sition with what goes before καὶ ἡ eicodog τῆς δίκης and καὶ αὐτὸς
ὁ ἀγὼν τῆς δίκης. For three things are mentioned by Crito, as
probable sources of reproach to the friends of Socrates: the begin-
ning of the cause, the defence made, and finally the issue of the trial,
and τὸ κακίᾳ τ΄ kK. ἀ. τ. ἡμ. διαπεφευγέναι δοκεῖν. For the infini-
tive διαπεφευγέναι δοκεῖν is added by epewegesis, as the grammari-
ans call it, to the words rd τελευταῖον δὴ τουτί, according to a
common construction. Gorg. p. 469. C. ἀλλ᾽ ἔγωγε τοῦτο λέγω,

160 NOTES ON THE

ὕπερ ἄρτι, ἐξεῖναι ἐν τῇ πόλει, Ὁ ἂν δοκῇ αὐτῷ, ποιεῖν τοῦτο,
where Heindorf incorrectly suggests the reading τὸ ἐξεῖναι. Phe-
do, p. 78. C. ἄρ᾽ ody τῷ piv συντεθέντι τε Kai συνθέτῳ ὄντι
φύσει προςήκει τοῦτο πάσχειν, διαιρεθῆναι ταύτῃ, ἧπερ συν-
ἐτέθη. ---- The infinitive διαπεφευγέναι is put absolutely, τὸν κίν-
δυνον being understood. This usage is frequent, as may be seen
from the Lexicons to Thucydides and Xenophon. — The infinitive
δοκεῖν, after μὴ δόξῃ ἅπαν τὸ πρᾶγμα---πεπρᾶχθαι, might appear
on a first view to be added by a kind of negligence or redundance,
such as we perceive, in C. III., in the words: καί ror τίς ἂν
αἰσχίων εἴη ταύτης δόξα ἢ δοκεῖν χρήματα περὶ πλείονος ποι-
εἶσθαι ἢ φίλους ; but, considering the matter more closely, it ap-
pears that the word δοκεῖν could not well be omitted in this passage.
For if Crito said: διαπεφευγέναι ἡμᾶς, he might appear to admit
the truth of the reproach which, he says, will be urged against him-
self and the other friends of Socrates ; especially since he has been
enumerating circumstances which were really true. For it was true
that Socrates had appeared before the tribunal, and also that he had
made his defence, which is called ὁ ἀγὼν τῆς δίκης. Hence
it appears that the passage needs no emendation, and that there is no
anacoluthia in it, as some have supposed. |

1 οὐδὲ σὺ σαυτόν] These words at first seem to destroy the sense;
For Crito is now speaking, not of the carelessness of Socrates himself
respecting his safety, but of the apparent carelessness and apathy of
his friends, who would seem to have deserted their master, and con-
sulted nothing but their own safety. But these words contain an
excuse or defence against the view which will be taken of the con-
duct of the friends of Socrates ; and this defence consists of a gentle
reproach of Socrates, of whom Crito complains, with generous indig-
nation, for not availing himself of the means of escape provided by
his friends. The passage may be thus rendered: who have not saved
you, (nor would you save yourself,) when it might have Higa
done.

m εἴ τι Kai— ἡμῶν ὄφελος ἦν] See Apolog. Socrat. C, XVI.
note (6). Compare Hemsterhus. on Lucian’s Tim. c. 55. A little
further on ἅμα τῷ κακῷ is used in the same manner as πρὸς τῷ
κακῷ-

n μᾶλλον δὲ οὐδὲ Bovdr.] Μᾶλλον» δέ is or rather, nay indeed.
Tt is no longer the season to deliberate, but to have already deliberated,
i. e. to have come to a resolution. \

VI. 2 ἡ προθυμία σου --- ὀρθότητος εἴη] That is, Your zeus

5 ae

CRITO. 161

for my preservation is very much to be approved of and praised, if it
were joined with rectitude of principle. With ἀξία is to be under-
stood ἐστί, which is often omitted, on which point see Schefer on
Lambert. Bos. p. 605. Matth. § 304.—On the optative εἴη after
the indicative, see Matth. § 524. 8.

Ὁ οἷος τῶν ἐμῶν --Ἴ That is, ὥςτε --- πείθεσθαι. See Matth.
ᾧ 479. 2, 3.— Tad ἐμά, the things which belong to me, as well passions
and inclinations of the mind, as things extrinsic.

© οὐ δύναμαι ἐκβαλεῖν] That is, to reject, to repudiate. For
the words are opposed to τιμᾶν and πρεσβεύειν. ᾿Εκβάλλειν is
properly to cast out, to throw away, and is said of things that are use-
less, which we do not care about: hence it often means to spurn, to
_ despise.

4 πρεσβεύω καὶ τιμῶ] Pollux Onom. II. 12. πρεσβεύειν, τὸ
τιμᾶν παρὰ Πλάτωνι. Sympos. p. 186. B. ἵνα καὶ πρεσβεύωμεν
τὴν τέχνην. Ibid. Ρ. 187. C. ἐὰν μὴ --- μηδὲ τιμᾷ τε αὐτὸν καὶ
πρεσβεύῃ. Auschyl. Choeph. v. 480. Eumenid. v. 1. Eurip.
Hippolyt. v. 5. Alcest. v. 282.

© ὅτι οὐ μή σοι ξυγχωρήσω] That I certainly will not yield
to you.

f οὐδ᾽ ἂν πλείω τῶν νῦν παρόντων ---Ἴ According to Butt-
mann, the order of the words is: οὐδ᾽ ἂν ἡ τῶν πολλῶν δύναμις
μορμολύττηται ἡμᾶς ὥςπερ παῖδας, ἐπιπέμπουσα πλείω, δεσ-
μούς κι τ. Χ. This I do not agree with. For πλείω is to be con-
nected with μορμολύττηται, and is an accusative absolute put for
an adverb: the collocation of the words confirms this view. So
further on, C. XIV. near the end, ἐλάττω ἀπεδήμησας. Rep. III.
p- 396. C. Μορμολύττεσθαι is to frighten children by gestures and
by pronouncing the word Μορμώ, as is correctly remarked by Gesner,
on Claudian. Carm. XXXI.v. 111. Hence it means to terrify or
frighten a person by objects calculated to inspire fear ; or generally,
to terrify, to intimidate, but the terror meant is generally groundless.
The active μορμολύττειν is only found in the works of gramma-
rians: the Attic writers always say μορμολύττεσθαι. ---- The word
ἐπιπέμπειν, like the Latin immittere, is said of what is suddenly
and forcibly presented before a person, as is remarked by Hemsterhus.
on Lucian. T. I. p. 208.

& καὶ θανάτους --- καὶ ἀφαιρέσει] The plural number is used
for the sake of greater emphasis. Nouns of this kind, when violence
and cruelty are indicated, are often put in the plural. Compare
Seidler on Eurip. Electr. v. 479. Achilles Tat. VIII. 8. καὶ θανά-

BS

162 NOTES ON THE

τοις καὶ δεσμοῖς παραδοθέντας. Plat. Laches. p. 191. D. ὅσοι

πρὸς πενίας ἀνδρεῖοί εἰσι. So mortes in Cicer. Tuse. III. 4, de
Fin. I. 8, neces Catil. 1. 7.

h Πῶς οὖν ἂν μετριώτατα σκοποίμεθα] Μετρίως σκοπεῖσθαι
is to inquire as is proper, as agrees with the matter under consideration,
as the matter demands, i.e. well, correctly. So μετρίως λέγειν is
used, and other phrases of the kind, as Theet. p. 180.C. Rep. IV.
p- 421.C. VI. p.484. B. and elsewhere. —These words are com-
monly assigned to Crito, but the question does not come appropri-
ately from him. Moreover, the speakers in Plato are wont to put
questions to themselves, and immediately afterwards to give the re-
quired answers ; by which the style is enlivened. See Gorg. p. 457.
E. Protagor. p. 343. B.

i τὸν λόγον ἀναλάβοιμεν ---Ἴ The word ἀναλαμβάνειν is to
treat anew, to resume the investigation. Fischer is wrong in trans-
lating it simply to inquire, to examine, to investigate. For reference

is made to what had been previously said by Socrates on the same -

subject; which investigation he now proposes to renew. For the
words πότερον καλῶς ἐλέγετο ἑκάστοτε ἢ ov, are to be understood
thus: Whether on the several occasions when we formerly argued this
point, was it correctly satd, or not, that ““ some opinions of men are to
be regarded, others not.””

κ ὃν σὺ λέγεις] That is, which you mention, namely in C. III.
and V.

! viv δὲ κατάδηλος ἄρα ἐγένετο] On this construction see
Matth. § 296. Buttmann, ὃ 135.5. On the use of the particles
δὲ doa, see Apology, C. XXIII. note (¢).

m ἄλλως ἕνεκα λόγου] These words are used ἐκ παραλλήλου.
For ἄλλως, 1. 6. rashly, without reason, is explained by the phrase
ἕνεκα Χόγου, for form’s sake. On which see Heindorf, on Theeetet.
p- 452. ---ὀπειδὴ ὧδε ἔχω, Since the danger of death threatens me,
after I have come to be in dunger of my life. — The form ri λέγειν
is opposed to φλυαρεῖν and ληρεῖν, whence it is easy to determine
its signification. See Viger, p. 731.

2 doa ye τἀνθρώπεια] That is, as indeed human affairs are, i. 6.
as far at least as may be conjectured from what usually happens to men.
The word παρακρούειν Hesychius interprets ἐξαπατᾶν, πλανᾶν.
Which signification has arisen from the artifice in wrestling τοῦ
παρακροὕύειν ἢ ποδὶ ἢ χειρί. See Etym. Magn. under the word,
and Buttmann on Phedr. p. 383. 2nd. ed. Heind. The sense

CRITO. . 163

therefore is this: For the present calamity cannot so influence you, as
to lead you away from the correct mode of judging.

5 οὐχ ἱκανῶς δοκεῖ] Here ἱκανῶς is the same as καλῶς which
goes before. The use of the word τιμᾶν in this passage is worthy of
remark. It often signifies to cultivate, to regard, to esteem highly, so
as to be opposed to the word ἀτιμάζειν. Eurip. Iphig. in Taur.
ν. ὅ4. κἀγὼ τέχνην τήνδ᾽, ἣν ἔχω ἕενοκτόνον, τιμῶσ᾽, ὕδραινον
αὐτὸν ὡς θανούμενον κλάουσα. Plat. Gorg. p. 462. D. βούλει
οὖν, ἐπειδὴ τιμᾷς τὸ χαρίζεσθαι, σμικρόν τί μοι χαρίζεσθαι; So
further on, C. VIL.

VIL. * καὶ τοῦτο πράττων] And doing this attentively or zea-
lously. In the same manner Xenoph. Hellen. IV. 8, 22. ἀεί, πρὸς
ᾧ εἴη ἔργῳ, τοῦτο txparrev.—The preceding words, πῶς ad ra
τοιαῦτα ἐλέγετο ; are to be thus understood : Whether were they said
rightly or wrongly? The imperfect tense indicates that reference is
made to the discourses of a former period on the same subject.

b ὃς ἂν τυγχάνῃ ἰατρὸς ἢ παιδοτρίβης byv;] The sense is
this: Or will he only regard the opinion of the person who presides over
the eaercises, and prescribes the regimen, whoever he may be? It ap-
pears therefore that the word ought to be written τυγχάνῃ. Fis-
cher attempts to defend the common reading, ὃς ἂν τύγχανει,
which is entirely contrary to grammatical usage. It is also erroneous
to use the optative τυγχάνοι, which would give this sense: Or will
he regard the opinion of him only who would be master of the exercises
and physician, that is, if some other circumstances took place. For the
optative with ἄν signifies that the sense is to be taken hypothetically.
--ἰατρός, in this passage, is the same person who is also called
γυμναστής : his office was to prescribe the diet and regimen to
future athletes, and to all persons who put themselves under his
_ eare to be trained in corporeal exercises (τοῖς yupvaZopévoic), as
may be seen from Xenoph. Mem. II. 1, 26. and other passages.
To this person reference is made in the words ἐδεστέον ye καὶ
ποτέον. ---- παιδοτρίβης is the master of the exercises who used to
teach wrestling to the young men in the palestra. The words ri
πρακτέον καὶ γυμναστέον refer to the office of this person. The
subject lias been illustrated more extensively by Perizon. on Ailian.
V.H. 11. 6. Fabricius on Sext. Empir. p. 535. Commentators on
Aristoph. Nubb. v. 969.—In enumerating several particulars, the
particle yé is added to the word which commences, as it were, a new
class of notions. See Heindorf on Hipp. Maj. p. 174.

164 NOTES ON THE

ο ὃ τῷ μὲν δικαίῳ βέλτιον ---ἀπώλλυτο;] I am surprised at
Buttmann’s finding so much difficulty in accounting for the imper-
fects in this passage. He quotes Theodoret, who has copied this

~ ee

passage, Curr. Affect. Greec. II, p. 27., as an authority for reading —
ἐγένετο --- ἀπώλετο, so that the aorist may indicate customary acts.

But this mode of using the aorist does not apply to this passage,
and moreover Theodoret does not write ἀπώλετο, but ἀπόλλυται,
which has been violently changed by Buttmann. I think that the
imperfect may be easily accounted for ; since Socrates before used the
imperfect when he opened the present disquisition, saying, πῶς av
τὰ τοιαῦτα ἐλέγετο; why should he not here also use the same
tense, to indicate that he was referring to the remarks which he had
formerly made on the same topic with his friends? The common

a

reading may therefore be thus paraphrased: ὃ τῷ μὲν δικαίῳ

βέλτιον γίγνεσθαι, τῷ δὲ ἀδίκῳ ἀπόλλυσθαι ἐλέγετο ἑκάστοτε

ὑφ᾽ ἡμῶν περὶ τῶν τοιούτων διαλεγομένων. The imperfect is
here correctly employed to indicate the repetition of an action, but
in a very different sense from that in which the aorist could be used
for that purpose. See Matth. § 503.

VIII. 5. πειθόμενοι μὴ τῇ τῶν ἐπαϊόντων δόξῃ] Fischer has a
long dissertation on this passage concerning the inversion of the

order of words in the best writers by some such figure as synchysis or —

hyperbaton: but he appears to have overlooked the reason of the
arrangement of the words in this passage. But it has been correctly
remarked by Langius that μή is put before the words τῇ τῶν ἐπαϊ-

όντων δόξῃ, because another sentence in opposition, to be connected —

by ἀλλά with what goes before, must be understood. We may ac- ὦ
count in like manner for a passage in Xenoph. Memor. III. 9, 6. τὸ

δὲ ἀγνοεῖν ἑαυτὸν καὶ μὴ ἃ olde δοξάζειν τε καὶ οἴεσθαι γιγνώ-
σκειν, ἐγγυτάτω μανίας ἐλογίζετο εἶναι, although the later editors

have written, contrary to the MSS., ἃ μὴ οἶδε. The following passages —

are also similar to the present. Xenoph. Symp. IV. 16. μαίνονται
δὲ Kai ot μὴ τοὺς καλοὺς στρατηγοὺς αἱρούμενοι. Understand

ἀλλὰ τοὺς αἰσχρούς. Legg. XII. p. 943. A. ἐὰν δέ τις ἐκλείπῃ

τινὶ κάκῃ, μὴ στρατηγῶν ἀφέντων, γραφὰς ἀστρατείας εἶναι
πρὸς τοὺς πολεμικοὺς ἄρχοντας, ὅταν ἔλθωσιν ἀπὸ στρατοπέδου.
Phedo, p.77. Ε. μᾶλλον δὲ μὴ ὡς ἡμῶν δεδιότων. --- ἄρα βιω-
τόν. That is, whether life is worth living for, i. 6. agreeable and
pleasant.

b ᾿Αλλὰ per’ ἐκείνου ἄρα] Here ἀλλά — ἄρα is used in the
same manner as δέ — ἄρα in C, VI.

CHILEON: 165

+ © ᾧ τὸ ἄδικον μὲν λωβᾶται] In conformity with all the best
MSS. I have retained 4, which all the more recent editors, except
Bekker, have changed into 6, as it is written in Eusebius. For the
verb λωβᾶσθαι may also be joined to a dative, as appears from
| Phrynich. in Bekker’s Anecdot. T. I. p. 50. who writes: Λωβᾶσθαι
τόνδε kai τῷδε, αἰτιατικῇ Kai δοτικῇ. Aristoph. Equitt. v. 14138.

oe >»

ἵν᾽ ἴδωσιν αὐτόν, οἷς ἐλωβᾶσθ᾽, ot ξένοι, where the common reading

was οὕς, which Dindorf corrected from the Ravenna MS. Other
examples are quoted by Creuzer on Plotinus de Pulcritud. p. 244.,

among others Dionys. Halic. Antiq. Rom. VII. 77. fin. p. 1501. ed.

- Reisk. (ἡ βουλὴ) ἀναζητήσασα τὸν τῷ θεράποντι λωβησάμεγον.
_ The reason why the dative is changed by Eusebius into the accusa-

tive is easily accounted for. The word ὀνίνησιν immediately fol-

lows, and this is never used with any case but the accusative. But

_ it is not unusual to put the relative pronoun before verbs of different

constructions. Menexen. p. 239. C. ὧν δὲ οὔτε ποιητής πω δόξαν

ἀξίαν --- λαβὼν ἔχει, ἔτι τε ἐστὶν ἐν μνηστείᾳ. Sympos. p. 201.

| B. ὡμολόγηται, οὗ ἐνδεής ἐστι καὶ μὴ ἔχει, τοῦτον ἐρᾶν. Com-
pare Matth. § 428. 2.

4 ἢ φαυλότερον] Timeus rightly interprets φαῦλον by εὐτελές.

For it is here opposed to τιμιώτερον. See Ruhnken on Tim.

. 268.

ἐ © φροντιστέον, τί ἐροῦσιν] The common reading 6 τι ἐροῦσι,
may have originated with the grammarians, in consequence of the
ὅ re which occurs in the next line. Phileb. p. 17. B. ἀλλ’ ὅτι
(ἴσμεν) πόσα τέ ἐστι καὶ ὁποῖα. Gorg. p. 500. A. dp’ οὖν παν-
τὸς ἀνδρός ἐστιν ἐκλέξασθαι ποῖα ἀγαθὰ τῶν ἡδέων ἐστὶ καὶ
ὁποῖα κακά; Ibid. p. 448. E. ἀλλ᾽ οὐδεὶς ἐρωτᾷ, ποία τις εἴη
᾿ἡ Γοργίου τέχνη, ἀλλὰ τίς, καὶ ὕντινα δέοι καλεῖν τὸν Γοργίαν.
Phedr. p. 271. A. Charmid. p. 160. D. Republ. III. p. 414. Ὁ,
‘IX. p. 578. E. Legg. I. p. 632. C. VI. p. 767.C. VII. p. 808.
A. Alcibiad. I. p. 111. E. p. 114, A. Demosth. De Coron.
p- 275, extr. R. ZEschin. adv. Ctesiph. § 14. Xenoph. Mem. I.
1, 13. Other examples have been collected by Lobeck on Phryni-
chus, p. 57. On the verb ἐροῦσιν with two accusatives, see Apology,
C. IX. note (e).

ἢ οὐκ ὀρθῶς εἰςηγεῖ] Ἐἰςηγεῖσθαι is said of those who propose
and urge any law or condition: hence, those who are advisers of any
thing. See Sturtz’s Lexicon. Xenophont. under this word.

ε Δῆλα δὴ καὶ ταῦτα' φαίη γὰρ ἄν, ὦ Σ.] The MSS. vary
much in this passage. The principal doubt is whether the words

166 NOTES ON THE

δῆλα δὴ καὶ ταῦτα belong to the speech of Socrates, or to Crito’s
answer. The former opinion, on the authority of Ald. Bas. 1. 2., is
held by Buttmann ; the latter by Cornarius and Stephanus, who think |
that the words ought to be written: Δηλαδὴ καὶ ταῦτα φαίη γ᾽ av
τις, ὦ Σ. The first reading is objected to from the want of force, |
which would certainly be felt, if Socrates first were to affirm that the |
thing was manifest ; then Crito to confirm this assertion ; and Socra= _
tes finally again to express his approbation of the same opinion. |
But the reading suggested by Cornarius and Stephanus is inadmissible,
since all the MSS. have γάρ, and δηλαδή does not suit well with |
the remainder of the sentence. Wherefore we prefer the reading |
already restored by Im. Bekker, by which all difficulty is removed. |
For after Socrates has said that some may urge that the opinion of |
the vulgar is to be regarded on account of their power being so great
as to enable them even to deprive of life whomsoever they please 5 __
Crito eagerly answers that this is manifest, for that certainly it might
occur that some person would offer this objection. To this Socrates ?
answers: ᾿Αληθῆ λέγεις, that is, you are very right in saying that
this is evident, but ; and he proceeds to show the groundless-
ness of the objection. .
h ἀλλ᾽ --- ὅμοιος εἷναι τῷ καὶ πρότερον]! That is, what we
before said, that all opinions of men are not to be regarded and fol-
lowed, but only the opinions of persons deservedly reputed wise, still
remains certain, and has not been shaken by any argument. For what ;
Socrates had athrmed, (C. VI. near the beginning, ) before entering
on the discussion, respecting the opinions of men, namely, that even
under his present circumstances he ought to be guided by the same
principles which had actuated him during the former part of his life,
he now repeats and confirms in a few words at the close of the dis-
cussion. Therefore οὗτος ὁ λόγος, ὃν διεληλύθαμεν means the
discourse on the opinions of the vulgar, which discourse, he says, —
ἔτι ὕμοιον εἶναι τῷ Kai πρότερον, i. 6. differs not from the senti-
ments to which he had formerly given utterance in conversation with
his friends on the same subject, before he was prosecuted and con-
demned. For there can be no doubt that ὁ καὶ πρότερον λεχθεὶς
λόγος refers to a discussion he had formerly had with his friends on
the same topic. Since this is the case, it is easy to see how the
words, kai τόνδε ad σκόπει, εἰ ἔτι μένει ἡμῖν, ought to be under-—
stood. For since Socrates intended to speak respecting the love of
life, and the desire of preserving it, he desires Crito to consider

CRITO. 167

whether their former opinions on this subject are still to be regarded
as right and true. But as these words are connected with what goes
immediately before, it is evident that the received reading: οὗτός τὲ
ὃ λόγος — kai πρότερον" Kai τόνδε ad σκόπει, is far preferable to
that of the old editions: οὗτός ye ὁ λόγος --- πρότερον. Kai τόνδε
δὲ αὖ σκόπει. So καὶ ad placed after re. Charmid. p. 157. E.
ἥ Te yao πατρῷα ἡμῖν οἰκία ---- ἐγκεκωμιασμένη, --- καὶ αὖ ἡ πρὸς
μητρὸς WCAUTWC.
IX. ἃ ἐκ τῶν ὁμολογουμένων] That is, from the principles in
which we agree. There is no need of the correction ὡμολογημένων.
See Sympos. p. 200. B. and compare Heindorf’s remarks on Hipp. maj.
p- 180. Aischin. adv. Ctesiph. § 13. τὸ δοκεῖν μὲν ἀληθῆ λέγειν,
ἀρχαῖα δὲ Kai λίαν ὁμολογούμενα, where Markland preferred
ὡμολογημένα.
> μὴ ἀφιέντων ᾿Αθηναίων») That is, the Athenians not permit-
_ ting me to be freed from punishment. Therefore there is no necessity
- for writing ἐφιέντων, which appears in the Tubing. MS., and one of
Paris. The word is used in the same manner in Eurip. Med. v. 374,
τήνδ᾽ ἀφῆκεν ἡμέραν peivai pe, i. e. permitted me to remain, miti-
gating the former severity.

© περὶ ἀναλώσεως χρημάτων] That is, that you and others
ought to give money, to rescue me from prison. See C.1V.

ἃ καὶ δόξης] That is, lest you should appear to have failed in
your duty towards your friend. See C. III.

© καὶ παίδων τροφῆς] That is, that I ought to bring up and
educate my sons. See C. V. Before μή, here and a little further
on, understand ὅρα, which word is expressed in C, X. Compare

_ Matth. § 632. 2.

f σκέμματα]Ί Reasons, considerations, principles, before called
σκέψεις.

5. τῶν ῥᾳδίως ἀποκτιννύντων] That is, by their votes. —The
verb ἀναβιώσκεσθαι is to recall to life, to restore life, for your own
benefit, if you profit by it, as Fischer rightly interprets. So Phedo,
p- 89. B. Wyttenbach, Epistol. crit. p. 232. ed. Lips., thought it
ought to be read ἀναβιωσκομένων y αὖ. But this is erroneous.
For ἄν joined to participles has the same force as when added to the
tenses of the optative, or to the imperfect and aorist indicative.
Therefore the words are to be explained thus: καὶ τούτων, οἱ ἀνε-
βιώσκοντό γ᾽ ἄν, εἰ οἷοί τε ἦσαν. See Matth. § 598. b. Buttm.
§ 126.14, The words τούτων τῶν πολλῶν are added by appo-

168 NOTES ON THE

sition, with a kind of contempt, on which use of the pronoun οὗτο
see C. IV. note (i), on the words ἔπειτα οὐχ ὁρᾷς τούτους τοὺς
συκοφάντας. ξ

h ὁ λόγος οὕτως αἱρεῖ] Since reason so dictates. See Heindorf,
on Euthydem. p. 232. Gataker, on Anton. IV. 24. Dorvill, ὁ
Charit. p. 645. —A little further on, with χάριτας, which properl
depends on τελοῦντες, we must understand ἔχοντες or εἰδότες.
on which construction see Wesseling on Diodor. 1V. p. 270. Dor-
vill on Chariton. p. 440 foll. Ernesti on Xenoph. Mem. 11. 1.

i μὴ οὐ δέῃ ὑπολογίζεσθαι --- πρὸ τοῦ ἀδικεῖν] Apolog. C
XVI. μηδὲν ὑπολογιζόμενον μήτε θάνατον μήτε ἄλλο μηδὲν
πρὸ τοῦ αἰσχροῦ. The sense is this: See whether it is not improper
to consider whether death or other calamities may result from our r
maining here, previously to considering whether we shall do right or,
not. Παραμένειν is to remain in custody, and not to escape: it is
used principally of faithful slaves, παραμόνοι, to whom are oppose
ol ἀποδιδράσκοντες, fugitives. See Xenoph. Oec. III. 4.

k ὡς ἐγὼ περὶ πολλοῦ --- ἀλλὰ μὴ ἄκοντος] Various attempts
have been made to explain this passage ; but none of them appea
perfectly satisfactory. The principal point-in dispute is whethe
Socrates or Crito is the subject of the infinitive πεῖσαι. If we tak
Socrates as the subject, ταῦτα πράττειν must signify παύεσθα
λέγοντα πολλώκις τὸν αὐτὸν λόγον, and to ἄκοντος we must
supply σοῦ. The sense would then be: I am very desirous to per-
suade you (Crito) not to repeat again and again the same thing,
provided this be not done against your will. But although this inter-
pretation is approved of by Buttmann and Wernsdorf, it appears to
me very objectionable. For, besides the fact that no example of such
a use of the verb πράττειν has been produced, it appears inconsistent
with the character of Socrates to wish to press his opinion on Crito in
so urgent a manner.—If Crito be considered the subject, we must
understand μού with ἄκοντος. The meaning will then be: I esteem
it a great favour that you again and again attempt to persuade me to
do this (1. 6. to escape), only do not do so against my will. This,
if carefully considered, means; I indeed prize highly your generous
Friendship, which prompts you to urge this counsel on me repeatedly
(for the aorist indicates this repetition) ; but do not leave out of con-
sideration my own will and opinion, since I am accustomed to be
influenced not by motives, derived from external things, but solely
by considerations of truth and virtue. This interpretation is con-

CRITO. 169

firmed by what goes before, εἴ my ἔχεις ἀντιλέγειν ἐμοῦ λέγοντος
k. T..; for what is said there, εἰ δὲ μή, παῦσαι ἤδη — πολλάκις
μοι λέγων τὸν αὐτὸν λόγον, is here more briefly expressed by the
words, ἀλλὰ μὴ ἄκοντος. The verb πράττειν is therefore used in
its proper signification. Socrates says emphatically that Crito is
attempting to persuade him to do this, i. 6. to contrive the means of
escaping. — Before μή repeat weioyc, from the preceding sentence ;
which expression cannot be regarded as harsh, when we recollect the
frequent occurrence of the phrases μή μοι, pH μοι οὕτως, μῆ μοι
ταῦτα, which have been explained by Heindorf, on Protagor. p. 494.
— Instead of μὴ ἄκοντος the proper construction would have been
μὴ ἄκοντα, which is extant in some MSS., but perhaps this passage
is to be numbered amongst those in which the genitive is used with-
out regard to the preceding verb. A passage very like this is in
Thucyd. VII. 48.: χρημάτων μὲν ἀπορίᾳ αὐτοὺς ἐκτρυχώσειν,
ἄλλως τε καὶ ἐπὶ πλέον ἥδη ταῖς ὑπαρχούσαις ναυσὶ θαλασσο-
κρατούντων. Compare Matth. § 563.

X. 5. ἑκόντας ἀδικητέον εἶναι) The grammarians commonly
state that verbals require a dative of the person; but an accusative
also is used with them. ‘The reason is, that they contain the notion
of the verb δεῖν or χρῆναι, so that ἀδικητέον εἶναι is the same as
ἀδικεῖν δεῖν. See Matth. Gr. ὁ 447. a.

b ἐκκεχυμέναι εἰσ] Have been poured out, 1. 8. thrown away.
Jacobs appropriately compares the expression with ἐκχεῖν πλοῦτον,
ἐκχεῖν χρήματα. The words γέροντες ἄνδρες, which might have
been omitted, are inserted in consequence of the strong opposition to
παίδων. :

© ἢ παντὸς μᾶλλον] Παντὸς μᾶλλον, instead of which πάν-
των μᾶλλον, is also used. —It means; most of all, beyond all dis-
pute. See Hemster. on Lucian. I. p. 173.

4 ὅμως τό ye ἀδικεῖν ---Ἴ Compare Gorgias, p. 469., where
being asked, σὺ ἄρα βούλοιο ἂν ἀδικεῖσθαι μᾶλλον ἢ ἀδικεῖν, he
gave this most excellent answer: βουλοίμην μὲν ἂν ἔγωγε οὐδέ-
repa’ εἰ δ᾽ ἀναγκαῖον εἴη ἀδικεῖν ἢ ἀδικεῖσθαι, ἑλοίμην ἂν μᾶλ-
λον ἀδικεῖσθαι ἢ ἀδικεῖν.

ὁ ὡς οἱ πολλοὶ οἴονται] Archilochus in Theophil. ad Autolyc.
Il. 37. ty δ᾽ ἐπίσταμαι μέγα, τὸ κακῶς τι δρῶντα δεινοῖς
ἀνταμείβεσθαι κακοῖς : Solon in Brunck’s Poet. Gnom. p. 73. εἶναι
δὲ γλυκὺν ὧδε φίλοις, ἐχθροῖσι δὲ πικρόν" τοῖσι μὲν αἰδοῖον,
τοῖσι δὲ δεινὸν ἰδεῖν. Fragment. Eurip. in Valcken. p. 167. ἐχθρὸν

Q

170 NOTES ON THE

ἡ
4

κακῶς δρᾶν ἀνδρὸς ἡγοῦμαι μέρος. That this was the general

opinion is shown by the works of most ancient writers. For to re-
yenge an injury was regarded as the characteristic of a brave
spirit.

ἢ οὐδ᾽ ἂν ὁτιοῦν πάσχῃ ὑπ᾽ αὐτῶν] That is, even if he be sub-
jected to the most grievous injuries. After πάσχῃ Eusebius and
Theodoret insert rec, without any necessity, since in the preceding
δεῖ ἀνταδικεῖν there is a latent signification of an indefinite per-
son.

® σκόπει δὴ οὖν K. o. εὖ μάλα] Ody δή and δὴ οὖν are not

used indiscriminately. Euthyph. c. 1V. ταῦτα δὴ οὖν. Phedo,
p- 61. E. κατὰ ri δὴ οὖν ποτε οὔ φασι. Theat. p. 148. A. τίς
δὴ οὖν, ὦ παῖ, λείπεται λόγος. Men. p. 92. A. On the other
hand, οὖν δή is found in Protag. p. 333. A. Sophist. p. 261. Ὁ.
and elsewhere.

h ὡς οὐδέποτε ὀρθῶς ἔχοντος] That is, taking it never to be
right. Rep. IV. p. 437. A. ὑποθέμενοι ὡς τούτου οὕτως ἔχον-
roc. Protagor. p. 323. E, ἔνθεν δὲ πᾶς παντὶ θυμοῦται καὶ
νουθετεῖ δῆλον ὅτι ὡς ἐξ ἐπιμελείας καὶ μαθήσεως κτητῆς οὔσης-
A little further on ἀρχή is the principle of the discussion, on which
everything else is based. This is a very common use of the word.
Τὸ μετὰ τοῦτο, i. 6. the conclusions drawn from that principle, as
Euthyphro, p. 12. Ὁ. Cratyl. p. 402. 1). -- ἐμμένειν here means
to abide by and retain your former opinion. Phaedo, 92. A. ἐγὼ
μέν ---καὶ τότε θαυμαστῶς ὡς ἐπείσθην ὑπ’ αὐτοῦ καὶ νῦν
ἐμμένω ὡς οὐδενὶ λόγῳ.

XI. 5. "Ex τούτων δὴ ἄθρει] That is, if this is true, that it is
wrong to injure any one in any manner, see what follows from it.

b μὴ πείσαντες τὴν πόλιν] That is, ἀκόντων ᾿Αθηναίων or
μὴ ἀφιέντων ᾿Αθηναίων, as in C. IX.

© οἷς ὡμολογήσαμεν δ] On the construction, see Matth.
§ 473. 2.

4 εἰ μέλλουσιν ἡμῖν ἐνθένδε ---Ἴ Since the verb ἀποδιδράσκειν
is generally used of run-away slaves, he adds, in order to soften the
expression, εἴθ᾽ ὅπως δεῖ ὀνομάσαι τοῦτο, i. 6. or by whatever other
name we are to call it. Legg. I. p. 633. A. εἴτε μερῶν εἴθ᾽ ἅττα
αὐτὰ καλεῖν χρεών ἐστιν.

© τὸ κοινὸν τῆς πόλεως] The community of the state. Cicero

uses the same construction, Verrin. II. 46, 63. commune Siciliz.
So τὸ κοινὸν τῆς πόλεως, is said in Protag. p. 319. Ὁ. Rep. VII.

p- 519. E. Lysias, Apol. Manth. p. 158. Accus. Philon. p. 161.

|
|

CRITO. 171
|

ed. Brem. — Observe the accumulation of participles ἐλθόντες ---
ἐπιστάντες ἔροιντο. This passage seems to have been imitated by
Cicero in Catil. I. 7.
᾿ ἔ ἄλλοτι ἢ τούτῳ τῷ ἔργῳ] On this form of interrogation see
‘Viger. p. 148. Matth. § 487. 8.

" τὸ σὸν μέρος] The same as, C. XII. καθ᾽ ὅσον δύνασαι.

Ὁ καὶ μὴ ἀνατετράφθαι] That is, and not lie prostrate, being
overthrown: for this is the force of the perfect tense.

ἐ αἱ γενόμεναι δίκαι] Or αἱ δίκαι ai duacOeioat, means: the
judgments given or pronounced according to the laws.

K ὅτι ᾿Ηδίκει γὰρ ἡμᾶς ἡ πόλις]Ὶ Respecting ὅτι prefixed to a
speech quoted in the first person, see Matth. § 624. c. Since
the words are quoted in the first person, the introduction of
yap becomes intelligible. For ἠδίκει Heindorf preferred ἀδικεῖ.
But Socrates does not now speak of injustice in general committed
by the government upon the citizens, but of the particular injus-
tice in his own condemnation: as is clear from the words, which
immediately follow. The passage may be thus translated: For the
state acted unjustly by us, in condemning us, and keeping us in prison,
The correct view of the passage was taken by Buttmann, who also
rightly observed that the verb ἔκρινε is in the aorist.

1 ἢ τί ἐροῦμεν:}] That is, ἢ τί ἄλλο ἐροῦμεν; Xenoph. Cec.
111.8, ri οὖν τούτων ἔστιν αἴτιον ἢ ὕτι κ. τ. Δ. Plat. Gorg.
Ρ. 480.Β, Rep. I. 392,0, More examples are given by Bos. de
Ellips. p. 27. ed. Schef.

XII * ἡ καὶ ταῦτα ὡμολόγητο--- δικάζῃ] Conjectural emenda-
tions have been made on this passage, but without any necessity. —
Fischer justly remarks: ‘‘ The passage is undoubtedly genuine, if

_ we read ἡ καὶ ταῦτα, according to the MSS. and the Aldine edition,
For as ἐμμένειν ταῖς δίκαις is to abide by the judgments: so there
cannot be a doubt but that the pronoun ταῦτα refers to the words
going before: ἠδίκει yap ἡμᾶς ἡ πόλις Kai οὐκ ὀρθῶς THY δίκην
ἔκρινε" in this sense: Whether has this also been agreed on between
us, namely, that you should accuse the state and its judgments of
injustice ; or rather has not the agreement been, that you should abide
by the decisions which the state may make.”—On the expression
ἐμμένειν ταῖς δίκαις, see Lucian. T. I. p. 606. ed. Reitz., where
we find νόμοις ἐμμένοντες. Liban. Τὶ IV. p. 271. ed. Reisk. μένειν
ty τοῖς νόμοις. Thucyd. p. 330. ed Ducker. Plat. Rep. X.
Ρ- 619. C. οὐ ἐμμένοντα τοῖς προῤῥηθεῖσιν.

b οὐ πρῶτον μέν σε ἐγεννήσαμεν ---Ἴ It is worthy of observa~

172 NOTES ON THE

tion, in this passage, that πρῶτον is not followed by ἔπειτα. Bu
the force of that word is in the following words: ᾿Αλλὰ τοῖς περ
τὴν τοῦ γενομένου τροφήν τε Kai παιδείαν K. τ. A. For this
might also have been written in the form: ἔπειτα οὐ καλῶς προς-
ἔταττον ot ἐπὶ τῇ τροφῇ τε καὶ παιδείᾳ τεταγμένοι νόμοι, Ta-
ραγγ.--- παιδεύειν ; ἢ καὶ τούτοις μέμφει; A little further on
Buttmann substitutes ἐλώμβανε for the common reading ἔλαβε.
Buttmann maintains that the imperfect indicates not only the act o
marriage, but also that it was performed according to law; but this
assertion cannot, I think, be proved. For since the words: καὶ de
ἡμῶν thaBe— καὶ ἐφύτευσέξ σε, contain the explanation of the pre-
ceding words: οὐ πρῶτον μέν σε ἐγεννήσαμεν, it appears impossi=
ble to doubt the correctness of ἔλαβε, which rests on the authority, if
not of the best, at least of the most numerous MSS. — On the laws
of the Athenians respecting marriages, see Meursius’s Them. Attic. —
I, 14. II. 6.

© τοῖς νόμοις τοῖς περὶ τοὺς γάμους] These words are added
to explain more fully the preceding clause, and do not appear to me
to be of doubtful authority, although I was formerly of opinion that
τοῖς νόμοις arose from a gloss.

4 τροφήν τε καὶ παιδείαν] Phileb. p. 55. D. οὐκοῦν ἡμῖν τὸ
μέν, οἶμαι, δημιουργικόν ἐστὶ τῆς περὶ τὰ μαθήματα ἐπιστήμης,
τὸ δὲ περὶ παιδείαν καὶ τροφήν ; Xenoph. Mem. III, 5, 10, τὴν
᾿Ερεχθέως γε τροφὴν καὶ παιδείαν.

* ἡ οὐ καλῶς κι. T.X.] The laws repeat with great emphasis the
same question which they had previously put, in the words: ᾿Αλλὰ
τοῖς περὶ τ. τ. γ.---ἐπαιδεύθης ; The passage may be thus trans- _
lated: But do you find fault with the laws respecting the rearing and
education which you have received. Have not those of us (i. 8, laws)
which have been enacted for these purposes enjoined well, &c, The
common reading ἢ οὐ κ. is incorrect.

f ἐν μουσικῇ καὶ γυμναστικῇ παιδεύειν: On the customs
and laws of the Greeks, and principally of the Athenians, on these
subjects, consult Aristot. Polit. VIII. 8. Demosthen. c. Ti-
march. p. 261. Petit. in Legg. Attic. p. 162. and Spanh, in
Aristoph. Nubb. v. 961. and 969. Protagoras, p. 325. C.—p. 326,.
D. and Isocrat. Paneg. II. p. 195—197.

8 ἐγένου τε καὶ ἐξετράφης καὶ ἐπαιδεύθη. So Alcibiad. 1. Ἷ
p- 122. B. τῆς δὲ σῆς γενέσεως καὶ τροφῆς καὶ παιδείας --- oddevi
μέλει. Legg. ΧΙ, p. 920. A. door γενέσει καὶ τροφαῖς εὖ πεπαί-

δευνταῖις ἢ

CRITO, 173

ἃ καὶ δοῦλος, αὐτός re καὶ οἱ σοὶ rodyovor;] Remark this
mode of opposition. Sophocl. (Ed. Col. ν. 452. ἐπάξιος μὲν
Οἰδίπους κατοικτίσαι, αὐτός τε παῖδές θ᾽ αἵδ᾽, Ibid. v. 864-
τοιγὰρ σέ, καὐτὸν καὶ γένος τὸ σὸν, θεῶν ὁ πάντα λεύσσων
Ἥλιος δοίη βίον τοιοῦτον. See Apolog. ϑοοι. C. ΧΧΧΙΠ.
note (4).

1 καὶ σὺ ταῦτα ἀντ] Most MSS., and among them Bodl., have
kai σοὶ τ. ἀντ., which has been received into the text by Bekk.;
_ but I do not think that examples of such an expression as: δίκαιόν
Mot ἐστι ταῦτα ποιεῖν, will be found. This σύ is referred to the
verb οἴει, when common usage would require σέ, which would refer
to the infinitive εἶναι. It is not difficult to account for this con-
struction. For by the use of σύ, the opposition is more emphatic ;
and, besides, the perspicuity of the passage would be injured, if we
were to wiite: καὶ σὲ ταῦτα ἀντιπ. Protagor. p. 316. C. ταῦτ᾽
οὖν ἤδη σὺ σκόπει, πότερον περὶ αὐτῶν μόνος οἴει δεῖν διαλέγε-
σθαι πρός μόνους ἢ per’ ἄλλων : where see Heindorf. Demosthen.
de Male Gest. Legat. p. 414. 15. ed. Reisk. ἡγούμην ἐν τούτοις
πρῶτος αὐτὸς περιεῖναι δεῖν αὐτῶν καὶ μεγαλοψυχότερος φαίνεσ-
θαι. Fritsch. Lectt. Lucian. p. 102 foll. Schafer Demosth. Appar.
T. V. p. 626. A few words further on, coi belongs to ἐξ ἴσου Hy.

K οὔτε κακῶς ἀκούοντα ἀντιλέγειν ---Ἴ These words are added
for the purpose of explaining ταῦτα καὶ ἀντιποιεῖν : I mention
this lest it might be supposed that a clause is wanting. It has been
already remarked that connectives are not used with sentences which
are added for the purpose of explanation.

1 πρὸς δὲ τὴν πατρίδα ἄρα --- Compare Apolog. Socrat.
C. XXIII. note (9). --- A little further on, instead of καὶ σὺ ἡμᾶς
simply, we have καὶ σὺ δὲ ἡμᾶς, in order to add to the force of the
opposition. The words: ὁ τῇ aX. τ. ἀρ. ἐπιμελόμενος, added by
apposition, are ironical.

™ σιμιώτερόν ἐστι πατρίς] Thereis no need of the article before
πατρίς, which is found in some MSS. For the nouns πατήρ,
μήτηρ, παῖς, ἀδελφός, γῆ, πόλις, ἀγρός, and others, when not
used in reference to a certain and definite individual, but to a whole
class, are usually put without the article. See Schefer. Melett. crit.
p- 45. p. 62 foll. p. 116. on Sophocl. Cid. Tyr. v. 630. Butt-
mann, on Meno. ὃ 7. So, further on: καὶ σέβεσθαι δεῖ καὶ μᾶλ-
λον --- πατρίδα χαλεπαίνουσαν ἢ πατέρα. There is also an ex-
ample in the preceding words: μητρός τε καὶ πατρός.

2 καὶ ἐν μείζονι μοίρᾳ] Ἔν μείζονε μοίρᾳ εἶναι is said of that

ῳ 3

174 NOTES ON THE

which is estimated more highly, which is in greater estimation and ἡ
honour. Compare Valcken. on Herodot. 111, 172. αὐτὸν ἐν οὐδε- '
pig μεγάλῳ poipg ἦγον. . ἢ

ο. καὶ ἢ πείθειν, ἢ ποιεῖν] Wolf translates it, aut persuadendo
contendere oportere. For πείθειν is to conciliate by speaking, repre-
senting how the matter stands; to show a better way of proceeding.
See Apolog. C. XXIV., where διδάσκειν καὶ πείθειν are joined. A
little further on: πείθειν ἡ ὗ τὸ δίκαιον πέφυκε. f

ἃ ἢ πείθειν αὐτὴν | τὸ δ. πέφ.] The infinitive πείθειν is used ἡ
as if it had been preceded by ποιεῖν δεῖ, which construction is very —
frequent. Gorg. p. 492. Ὁ. τὰς μὲν aha ne φῇς οὐ κολαστέον, i
εἰ μέλλει τις οἷον δεῖ εἶναι, ἐῶντα δὲ αὐτὰς ὡς μεγίστας πλήρωσιν
ἄλλοθέν γέ ποθεν ἑτοιμάζειν. On which Heindorf remarks: ** We
are to supply δεῖν, the force of which is contained in κολαστέον."
Rep. IV. p. 424. B. Xenoph. Mem. I. 5. 5. ἐμοὶ μὲν δοκεῖ ---
ἐλευθέρῳ ἀνδρὶ εὐκτέον εἶναι μὴ τυχεῖν δούλου τοιούτου, δουλεύ-
ovra δὲ ---- ἱκετεύειν τοὺς θεούς kK. T.A. Lucian. Hermotim. c. 23.
T. 1. p.761. πάντων μάλιστα ἐπὶ τούτῳ σπουδαστέον, τῶν δ' |
ἄλλων ἀμελητέον, καὶ μηδὲ πατρίδος --- πολὺν ποιεῖσθαι λόγον, ἢ
μήτε παίδων ἢ γονέων --- ἐπικλᾶσθαι, ἀλλὰ μάλιστα μὲν κἀκεί-
νους παρακαλεῖν Kk. τ. X.

XIII. 5 τῷ ἐξουσίαν πεποιηκέναι] Stephan. erroneously con-
jectures ro. For, as Fischer remarks, the verb προαγορεύομεν is
connected with the infinitive ἐξεῖναι, and the words rm ἐξουσίαν
πεποιηκέναι signify by what means the laws proclaim that they
allow any citizen, who chooses, to emigrate, — namely, by means of
having made an enactment to that effect. Hence it is plain why the
perfect tense is employed, and why zpoayopevoper is used, which
some have translated: we proclaim, we order.

Ὁ ἐπειδὰν δοκιμασθῇ Kai ἴδῃ} Thisis the reading of all the MSS.,
with one exception ; and there is no reason why it should be changed
into δοκιμάσῃ, which is approved of by all the editors. For the
sense is this: After he has become his own master, has arrived at years
of discretion, and has become acquainted with public affairs; that is,
when he has arrived at that age, in which he is most capable of
judging about matters relating to the commonwealth. This passage
is illustrated by A2schin. adv. Timarch. p. 26. ed. Bremi. ἐπειδὰν
δὲ ἐγγραφῇ τις εἰς τὸ ληξιαρχικὸν γραμματεῖον, Kai τοὺς νόμους
εἰδῇ τοὺς τῆς πόλεως, καὶ ἤδη δύνηται διαλογίζεσθαι τὰ καλὰ
καὶ τὰ μή, οὐκ ἔτι ἑτέρῳ διαλέγεται (ὁ νομοθέτης). We are now
to consider what was the δοκιμασία εἰς ἄνδρας. The names of

}

%

”

CRITO. e Ke

those persons’ who wished to have the full and perfect rights of
Athenian citizens, and to attain to public honours, were enrolled in
the ληξιαρχικόν. Before this could be done, the young men under-
went an examination as to their parentage, whether they were legally
adopted, and other particulars of a similar kind. See Demosthen. in
Midiam, c. 43., and the Commentary of Ulpian.— Further on, ob-
serve the accusative λαβόντα, although it is preceded by τῷ Bou-
λομένῳ. Sophocl. Electra, v.470. ὕπεστί μοι θράσος, ἁδυπνόων
κλύουσαν ἀρτίως ὀνειράτων : on which see Brunck. Lysias Epitaph.
p- 28. ἄξιον γὰρ πᾶσιν ἀνθρώποις — ὑμνοῦντας.

© εἰς ἀποικίαν ἰέναι ---- μετοικεῖν ἄλλοσέ wor] Eic ἀποικίαν
ἰέναι, is to go to an Athenian colony: but μετοικεῖν is to go toa
place belonging to a foreign power, Greek or Barbarian, as has been
correctly remarked by Fischer. ἢ"

ἃ καὶ ὅτι ὁμολογήσας ἦ μὴν πείθεσθαι kK. τ΄. λ.] The common
reading for ἦ μήν was ἡμῖν, which has been corrected from the best
MSS. — See Buttmann, § 149.

© οὔτε πείθει ἡμᾶς] Understand, that we act unjustly: as ap-
pears from the words εἰ μὴ καλῶς τι ποιοῦμεν. But after saying :
οὔτε πείθεται οὔτε πείθει ἡμᾶς, there was no need to add: τούτων
οὐδέτερα ποιεῖ. However, since by the words: προτιθέντων
ἡμῶν --- δυεῖν θἄτερα, the principal idea intended to be conveyed
is in some measure thrown out of view, there is no impropriety in the
repetition, τούτων οὐδέτερα ποιεῖ ; especially, since another mem-
ber of. the sentence may appear to commence with ἀλλὰ ἐφιέντων.-
—A similar negligence of construction has been noticed by Hein-
dorf, on Theet. § 73.— The laws are in this passage said προτι-
θέναι, those things which they order to be done ; because all edicts
are publicly set forth, in order that they may be read and judged of
by all; which is necessary to enable any one to suggest any im-
provement. Therefore the passage may be thus translated : Where-
as we give every one the opportunity of learning and judging of what

_ is enacted by us, and do not compel any one by arbitrary severity to do
what we wish to be done ; and moreover give a choice of two things,
either to convince us of error, or, if he is unable to do so, to obey us ;

nevertheless, this man does neither of these things. ;
XIV. * Ταύταις δή φ. --- ἐνέξεσθαι] Hesychius: ἐνέχεσθαι"

| ἐγκαλεῖσθαι, κρατεῖσθαι, συνέχεσθαι. The proper signification of
bvéxety is to hold a person bound: hence the middle verb means:

to give one’s-self up to be bound, to permit one’s-self to be bound, that
is, to be held bound, and, in the legal sense, to be liable to a charge :

1786 5 NOTES ON THE

from which is derived ἔνοχος, obnoxious, liable to a charge. There+
fore the sense is: We say that you also will be liable to these accusa-
hia or, will be guilty of these crimes. '

b ἀλλ᾽ ἐν τοῖς μάλιστα] Understand ἐνεχομένοις.

ς δικαίως καθάπτοιντο] Hesychius: καθάπτεσθαι" λοιδορεῖσ-
θαι, ὀνειδίζειν. See Heindorf on Phedo, p. 132. ᾿

d γῶν ἄλλων ᾿Αθηναίων διαφερόντως] That is, more than the
other Athenians. See Phedo, p. 64. Ε. On the subject here spoken —
of, see Pheedr. p. 230. Ὁ.

© ἐπὶ θεωρίαν] That is, to witness the solemn games, namely, the
Olympian, Nemzan, Isthmian and Pythian, which were attended
by persons from every part of Greece.

f εἰ μή ποι στρ. When he fought at Potidea and Amphipolis, _
towns of Thrace, and at Delium, a town, of Boeotia, See Apolog.
C. XVII. and Laert. 11, 22.

Ε οὐδ᾽ ἄλλων --- εἰδέναι] That is, Were εἰδέναι αὐτούς. We |
are informed by Seneca, Laertius, Libanius, and others, that Socra-
tes resisted the inducements of Archelaus, king of Macedonia, and
other princes, who invited him to settle in their dominions.

h ὡμολόγεις καθ’ ἡμᾶς πολιτεύεσθαι] The infinitive, which is
here put in the present tense, was changed by Stephens, against the
MSS., into πολιτεύσεσθαι. Inthe same manner, C. XIII. near the
end: καὶ ὅτε ὁμολογήσας ἦ μὴν πείθεσθαι οὔτε πείθεται οὔτε
πείθει. And, further on in this chapter: φάσκοντές σε ὡμολογη-
κέναι πολιτεύεσθαι, and καθ᾽ ἃς ἡμῖν ξυνέθου πολιτεύεσθαι,
where Stephens likewise corrected to πείσεσθαι and πολιτεύσεσθαι.
Legg. p. 937. B. ἐὰν ἐγγυητὴν ἀξιόχρεων ἡ μὴν μένειν κατα-
στήσῃ: where Ast, with Stephens, wrote μενεῖν. Herodot. 1X.
106. πίστι re καταλαβόντες καὶ ὁρκίοισι ἐμμένειν τε Kai μὴ ἀπὸ-
στήσεσθαι: where Wesseling, against the MSS., substituted ἐμμέ-
verve Xenophon Cyrop. VI. 2, 39. tuoi προςραγαγὼν ἐγγυητὰς ὁ
ἢ μὴν πορεύεσθαι: where Stephens preferred πορεύσεσθαι. Ana- |
bas. II. 3, 27. ὁμόσαι ἢ μὴν πορεύεσθαι: where Schneider, after
Stephens, gave πορεύσεσθαι. Eurip. Med. v. 750. ὄμνυμι ---
ἐμμένειν, & σου κλύω: where see Schaefer. It certainly is not |
indifferent whether the future or present tense is used. If the future |
is employed, the speaker indicates an action not yet present, but
which will take place at some future time, and promises that he will |
perform it at a future time. As in Xenophon. Hellen. II. 4, 30.
ὀμόσαντες ὕρκους ἢ μὴν μὴ μνησικακήσειν, could not be ex-
pressed in any other manner, since not a present, but a future ven-

CRITO. 177

geance is thought of. But if the present is used, the speaker refers
to a state of things, not simply in futurity, but now preseut, although
it may continue longer. When a person says: ἦ μήν, ἐμμένω ; he
declares by these words that, from the very moment of his giving the
oath, he will abide by what he promises, since the circumstances are
_ how present which call for its fulfilment. If this is a correct view,
it must be easy to determine whether the present is to be retained in
_ this passage, or the future form substituted. Let us imagine a citizen
_ swearing that he will direct and govern his life, manners, and pur-
suits, according to the laws and ordinances of the state, in which he
is about to live. Which will be the most correct: 7) μὴν ὁμολογῶ
κατὰ τούς νόμους πολιτεύσεσθαι; or ἢ μὴν ὁμολογῶ κατὰ τοὺς
νόμους πολιτεύεσθαι It appears to me, that the second form of
the oath is preferable ; since it indicates that from the moment of
taking it he will obey the laws. It cannot then be wrong to use the
same law of construction in obliqua oratione, (i.e. in reciting a
speech in the third person, ) as is used in directa oratione, (i.e. in the
speech as it comes from the speaker.) Therefore, in all the passages
before quoted, to which many others might be added, I think the
reading of the MSS. ought to be preserved, as being singularly
adapted to the meaning. For as to the addition of καὶ μὴ ἀποστή-
σεσθαι, the passage may be easily understood, without changing
ἐμμένειν into ἐμμενεῖν. For the sense of the words is: Affirming
‘that they both now are willing to abide by their promises, and will
never violate them at a future time. — The next words: τά re ἄλλα
kai παῖδας ἐν αὐτῇ ἐποιήσω, are added as if they were preceded by
καὶ ἐπολιτεύου, i. 6. and you conducted yourself as a citizen as well
in other things, as also in this, that &c. ‘This construction arises from
the free formation of sentences often employed by the Greeks, who
paid in such cases more regard to the sense, than to the grammatical
construction.

i ἐξῇν σοι φυγῆς τιμήσασθαι] When the judges gave their first
yotes on his case. For, as we have mentioned in a note on Apolog.
Socrat. C. KXV. the accuser always fixed the punishment in the
indictment, if no punishment was already fixed by the laws. This
was called τιμᾶν, which governs a dative of the person, and a geni-
tive of the punishment. After the pleadings had been gone through,
and the judges had by the first vote found the accused person guilty,
he was asked what punishment he thought that he had deserved :
τί ἄξιος εἴη παθεῖν ἢ ἀποτῖσαι. This was τιμήσασθαι or ἀντι-

τιμήσασθαι, Apolog. Socr, C. ΧΧΥῚ, and XXVII., or ὑποτιμή:

178 NOTES ON THE

a

σασθαι, as in Xenophon, Apolog. Soc. C. XXIII, Therefore 805.
crates, on this question being put, might have answered that he had
deserved βχὶ]θ. -- καλλωπίζεσθαι, according to Hesychius, is pro- |
perly κοσμεῖσθαι, to adorn, or deck one’s-self : whence καλλωπίστρια, Ὶ
a female who adorns others, a lady’s-maid. But in a metaphorical
sense it signifies: to be haughty like persons who are proud of their —
dress, to be eluted, to swagger, as here. Protagor. p. 333. D. τὸ μὲν |
οὖν πρῶτον ἐκαλλωπίζετο ἡμῖν ὁ Πρωταγόρας --- ἔπειτα μέντοι
ξυνεχώρησεν ἀποκρίνεσθαι. Respecting the infinitive τεθνώναι,
for which θνήσκειν might have been expected, see Apolog. Socrat.
C. XVII. note (2).

K"AhAo τι οὖν ἂν φαῖεν] The particle ἄν was commonly ;
omitted ; but it is by no means improperly inserted in this sentence.
Aristoph. Pac. v. 187. ἀλλ᾽ ὦ μέλε ἄν μοι σιτίων διπλῶν ἔδει. |
Demosth. p. 1445, 14. ed. Reisk. ri οὖν ἂν εἴποι τις σὺ παραιν-
εἴς; Olynth. p. 14.5. ed. R. τί οὖν ἄν τις εἴποι σὺ γράφεις |
Plato, Pheed. p. 87. B. τί οὖν ἂν φαίη ὁ λόγος ἔτι ἀπιστεῖς ;

1 ἃς δὴ ἑκάστοτε φὴς εὐνομ.] The laws and institutes of these
states are spoken favourably of by Socrates, Republ. VIII, p. 544.
C. Legg. I. p. 634 foll. Protagor. p. 342. C. ἢ. Alcibiad. I.
p- 121. In this place δή is equivalent to the Latin scilicet, on which
use of the word see Valcken. on Herodot. V. 20.— ἑκάστοτε, as
_often as you speak of them.

™ 008 τῶν βαρβαρικῶν] This is the correct reading, being
opposed to πόλεων ᾿Ἑλληνίδων. If βαρβάρων were read, τῶν
Ἑλλήνων πόλεων would have been used. — IInpot and ἀνάπηροι
are applied to those who are deficient in any part or member of the
body, or at least deprived of its use, as is correctly observed by Fischer
on this passage.

" οἱ νόμοι δῆλον ὅτι] These words appeared to Stephens to
have arisen from a gloss. But Fischer has correctly observed that,
if they were removed, what follows would lose almost all its force:
τίνι γὰρ ἂν πόλις ἀρέσκοι ἄνευ νόμων; Besides δῆλον ὅτι or,
as it was commonly written, δηλονότι, refers not only to οἱ νόμοι,
but to the whole of the foregoing sentence, as if the passage stood
thus: δῆλον ὅτε οὕτω διαφερόντως σοι ἤρεσκεν ἡ πόλις τε καὶ οἱ
νόμοι. ἐ

° ἐὰν ἡμῖν γε πείθῃ) In these words the laws answer them-
selves. At the close of the sentence we are to understand: ἀλλ’

ἐμμενεῖς, being a repetition of the expression, which was employed
in asking the question.

CRITO. 179

XV. * τῇ τούτων πολιτείᾳ] Understand, of the citizens of those
States. — vroBriPovrai oe. Hesychius: ὑποβλεπόμενος" ὑπο-

νοῶν, ἐχθραίνων. The meaning of ὑποβλέπεσθαι is to regard

with suspicion, to suspect, and sometimes to hate, to be an ene-

my of.

> βεβαιώσεις τ. 6.) That is, You will confirm the judges in their

_ opinion that they were right in condemning you: or, you will confirm

others in the opinion that the judges were right in their decision; as if

the reading were ὥςτε αὐτοὺς δοκεῖν κι τ. Χ. Euthydem. p. 806.

D. ἐὰν τούτους εἰς δόξαν καταστήσωσι, μηδενὸς δοκεῖν ἀξίους

εἶναι.

ς καὶ τῶν ἀνδρῶν τοὺς κοσμιωτάτους)] Κόσμιοι is said of
those who observe τὸν κόσμον, i.e. order and moderation, or, as

Fischer interprets it, those who diligently direct and regulate their
_ life, morals, and pursuits according to the standard of the laws ; mode-
rate, upright. See Perizon. on Alian. V. H. XIV. 7.

ἃ καὶ τοῦτο ποιοῦντι ἄρα ἀξ.) Phedo, p. 65. A. καὶ δοκεῖ γέ
που τοῖς πολλοῖς ἀνθρώποις, ᾧ μηδὲν ἡδὺ τῶν τοιούτων, οὐκ

ἄξιον εἶναι ζῆν. --- little further on we have written: καὶ ἀναι-

σχυντήσεις διαλεγόμενος --- τίνας λόγους ; since the structure of-

the sentence is changed by an interrogation suddenly introduced.

The former reading was: καὶ ἀναισχυντήσεις διαλεγόμενός τινας
λόγους, ὦ Σ., ἢ οὕςπερ ἐνθάδε. The interrogative pronoun, τίνας,
is found in the best MSS.

© ἄσχημον ἂν φανεῖσθαι] The particle ἂν with a future in-
finitive is not unusual. See Apol. C. XVII. note (5). Td τοῦ
Σωκράτους πρᾶγμα, the business, or affair of Socrates, is to be un-
derstood as meaning Socrates himself. So ro πρᾶγμα is said of the

‘people, Gorg. p. 520. B. — The expression οἴεσθαί ye χρῆ is often

used in this manner. See C. XVI. ἐὰν δὲ εἰς Αἰδου ἀποδημήσῳς,
οὐχὶ ἐπιμελήσονται; --- οἴεσθαί ye χρή. Phad. p. 68. A. οὐκ
ἄσμενος εἶσιν αὐτόσε ; οἴεσθαί γε χρή. Protag. p. 325. C. ταῦτα
δ᾽ ἄρα οὐ διδάσκονται οὐδ᾽ ἐπιμελοῦνται πᾶσαν ἐπιμέλειαν ;
οἴεσθαί ye χρῆ. Gorg. p. 412. Β. ;

f ἐκεῖ γὰρ δὴ πλείστη — ἀκολασία] The Thessalians were then
infamous, on account of the licentiousness of their mode of living ;

their fraudulence, indecency, wantonness, luxury, and other vices.

See Atheneus, IV. 6. p. 137. X. 4. p. 418. XII. 6. p. 527. XIV.

23. p. 663.—Fischer. ᾿
© σκευὴν τέτινα περιθ.] Hesychius and Suidas : σκευή" στολή.

, » we αὶ ‘ /
Phavorinus: σκευή: ὀξυτόνως, τὸ ἔνδυμα" ὅθεν Kai σκευάζομαι

180 NOTES ON THE

τὸ ἐνδύομαι. A garment which covers the whole body appears t
be understood, as appears from the verb περιτίθεσθαι.
h σχῆμα] That is, habit or clothing. Hesychius: σχῆμα" --
ἱματισμός. This use of the word has been noticed by Kuster, on
Suidas, T. I. p. 192. The words are thus connected: σκευὴν T
περιθέμενος kai τὸ σχῆμα μεταλλάξας. But the words: 7 dup
X. ἢ ἄλλα κ. τ. X. indicate the different kinds of τῆς σκευῆς.
3 Ἐν οὕτω γλίσχρως] Here τολμᾶν is to endure, not ta
blush at, οὐκ αἰσχύνεσθαι. See Jacobs Addit. ad Atheneum
p- 309.
k εἰ δὲ μὴ] But if otherwise ; but if you should be troublesome t
the Thessatians. See Matthie Gr. § 617. Buttmann, § 135. 10,
Compare Eurip. Alcest. v. 707. εἰ δ᾽ ἡμᾶς κακῶς ἐρεῖς, ἀκουσε
πολλὰ Kov ψευδῆ κακά.
1 ὑπερχόμενος δὴ --- πάντας --- καὶ δουλεύων" Schleiermache
considers τί ποιῶν introduced in so awkward a manner, and δου-
λεύων so superfluous, that he regards the latter as a gloss on ὑπερ
χόμενος, and would read the sentence: ὑπερχόμενος δὴ 7. ἀνθρ
βιώσει καὶ τί ποιῶν. ---- Buttmann, disliking the introduction off
«ἐν Θετταλίᾳ, towards the end of so long a sentence, and having seen it
one of the Vindob. MSS., εἰς Θετταλίαν, omits these words afte
ἀποδεδημ., and thus remodels the whole passage : ὑπερχόμενος δ
βιώσει πάντας ἀνθρώπους, καὶ τί ποιῶν ἢ εὐωχούμενος, et
Θετταλίαν ὥςπερ ἐπὶ δεῖπνον ἀποδεδημηκώς ; But, to say no
thing of the objections which might be offered to this correction, i
does not appear necessary to alter the common reading. For καὶ
δουλεύων is by no means without a distinct. signification; it ex
presses the meaning more forcibly than the preceding ὑπερχόμενος,
For the meaning, is: You will live indeed studying how to insinua
yourself into the favour and companionship of others, and even being |
slave to them. The second reproach, therefore, is much strongel
than the first, especially when directed against a man, who had s
utter an aversion to every thing servile. It does not appear neces:
sary to insert καί before τί ποιῶν, as Schleiermacher has done
For these words are not closely connected with what goes before
although the interrogation only begins here. ‘J have therefore co: n
sidered it sufficient to put a shorter stop after δουλεύων than
common full point. The sense of the whole passage is: You wil
therefore live the flatterer, and even the slave, of other men: how else
_employed, pray, than banquetting in Thessaly, as if yow had gone te

CRITO. 181

Thessaly from your own country to some feast? The repetition of
Thessaly is not without force. On what follows, compare Axioch.
Ρ. 124. ᾿Αξίοχε, ri ταῦτα ; ποῦ τὰ πρόσθεν αὐχήματα; Soph.
Gid. T. v. 940. ὦ θεῶν μαντεύματα, ἵν᾽ ἐστέ; Ibid. 946. ra
σὲμν ἵν᾽ ἥκει τοῦ θεοῦ μαντεύματα; Eurip. Supplic. v. 127. τὸ
δ᾽ ΓΑργος ὑμῖν ποῦ ᾽στιν; ἢ ᾽κόμπει μάτην;

" ᾿Αλλὰ δὴ τῶν παίδων ἕνεκα B.] Here ἀλλὰ δή, like the
Latin at enim, may be translated: But perhaps you will say that.
It is used for the purpose of refuting an objection by anticipation.
Republ. X. p. 600. A. ἀλλὰ δὴ εἰ μὴ δημοσίᾳ, ἰδίᾳ τισὶν ἡγεμὼν
παιδείας αὐτὸς ζῶν λέγεται Ὅμηρος γενέσθαι. Protag. p. 338.
C. ἀλλὰ δὴ βελτίονα ἡμῶν αἱρήσεσθε. Where see Heindorf.
Compare C. VIII. of Crito, near the end.

Ὁ ‘va καὶ τοῦτό σου ἀπολαύσωσιν:] The verb ἀπολαύειν,
which is properly said of things good and pleasant, is often employed
with Attic εἰρωνεία in a bad sense. Legg. p. 910. B. καὶ πᾶσα
οὕτως ἡ πόλις ἀπολαύῃ THY ἀσεβῶν τρόπον τινὰ δικαίως. Lu-
cian. Dialog. Deor. X. Sol. τοιαῦτα ἀπολαύσονται τῶν Διὸς
ἐρώτων. Mercur. Σιώπα, ὦ Ἥλιε, μή τι κακὸν ἀπολαύσῃς THY
λόγων.

ο αὐτοῦ] ‘That is, At ΔΑ{]6η18. -ττ- Immediately afterwards θρέψον-
ται καὶ παιδεύσονται are to be taken παθητικῶς. Compare Matth.
§ 496. note 4. Buttm. § 123. 3.

P πότερον ἐὰν εἰς Θ.] Lest the reader might find a difficulty in
the want of a conjunction to connect this sentence with the pre-
ceding, it may be remarked that sentences placed in strong opposition
are often without any particle. Therefore there is no reason for
reading, with Eusebius, πότερον δὲ ἐάν. --- On the words εἰ τι
ὄφελος, see C. V. note (™).

XVI. 5 πρὸ τοῦ δικαίου] See C. IX. note ().

b οὔτε γὰρ ἐνθάδε] That is, in this life.

© ταῦτα πράττοντι) Which Crito has proposed to you.

4 ἄμεινον εἶναι] ἄμεινον εἷναι is constantly used instead of
ἀγαθὸν εἶναι. Compare Apolog. Socr. C. 11., near the end.
Phedo, p. 115. A. Gorg. p. 468. B. D. Republ. III. p. 410. Ὁ,
But since the comparative ἄμεινον is frequently used in this manner,
οὐδὲ δικαιότερον οὐδὲ ὁσιώτερον are also added by a kind of at-
traction. In the same manner Phedo, p. 98. E. The sense is:
Neither you, nor any of your friends will be, or be considered, hap-
pier, juster, or holier, if you make your escape.

R

182 NOTES ON THE CRITO.

© ἀλλὰ viv μέν] That is, But if you do not comply with the
suggestions of Crito, you will depart, &c.

XVII. 5 ὅτι ἐγὼ δοκῶ ἀκ.] The Corybantes were priests of the
Mother of the Gods in Phrygia, and they leaped or danced under th
influence of the divinity. See Strabo. X. p. 725. Almelov. Whence
κορυβαντιᾶν is, to be affected with the disease called κυρυβαντιασ-
μός, in which the person imagines he hears the sound of flutes in hi
ears: which disease was supposed to come from the Corybantes
See Scaliger on Catull. XLII. 8. and Langbaen. on Longin. p. 209
Toll. Compare also Ruhnken on Tim. p. 168. -- ἠχή, for ἦχος
is an Attic word. See Moeris and Thomas M. under the word
— βομβεῖν, to buzz, is here said of the voice of the laws resounding
in his ears. Synesius Epist. 123. ἐμβομβεῖ μου ταῖς ἀκοαῖς ἡ
θαυμαστὴ cov τῶν σοφῶν λόγων ἠχώ. — A little further on ἔσθι
-- μάτην ἐρεῖς is used as in Apolog. Socr. C. V. εὖ μέντοι ἴστε,
πᾶσαν ὑμῖν τὴν ἀλήθειαν ἐρῶ. Ibid. C. XVII. ταῦτα ya
κελεύει ----, εὖ ἴστε.

> ἐάν τι λέγῃς παρὰ ταῦτα] Phedr. p. 107. A. οὔκουν ἔγωγ
ἔχω παρὰ ταῦτα ἄλλο τι λέγειν. Phzeedo, p. 80, B. ἔχομέν τι
παρὰ ταῦτα ἄλλο λέγειν.

fee a PP END IX

᾿

--- -
᾿ν

7

a μα |
ὃ Εν.
—— -_
= ᾿ Ὲ
- 4
a aa
Ν a.
~ 7 Po ——

ἐν αν ων» =<

ει

alll ᾿ς =
_ Ὁ @ ΠΝ =. Se _ 4ω.

MAATQNOS

® ATA QON.

_Chap. I. EXEKPATHS. Αὐτός, ὦ Φαίδων, παρε-
’ a ἢ 5 ree Bre Sil es yo
γένου Σωκράτει ἐκείνῃ τῇ ἡμέρᾳ, ἣ TO φάρμακον ἔπιεν
ἐν τῷ δεσμωτηρίῳ, ἢ ἄλλου του ἤκουσας; ΦΑΙΔΩΝ.
Αὐτός, ὦ ᾿Εχέκρατες. EX. Τί οὖν δή ἐστιν ἅττα
3 aide ee N a t \ a 3 ΄,
εἶπεν" ὃ ἀνὴρ πρὸ τοῦ θανάτου; καὶ πῶς ἐτελεύτα ;
ς / ᾿ς x 5 / \ > + rn a
ἡδέως yap av ἀκούσαιμι. καὶ yap οὔτε τῶν πολιτῶν
Φλιασίων“ οὐδεὶς πάνυ τι ἐπιχωριάζει τὰ νῦν ᾿Αθήνα-
ζε, οὔτε τις ξένος ἀφῖκται χρόνου συχνοῦ ἐκεῖθεν, ὅςτις
ἂν ἡμῖν σαφές τι ἀγγεῖλαι οἷός τ᾽ ἦν“ περὶ τούτων,
7 ἣν v4 / \ 3 fi nt Ν
πλὴν ye δὴ OTL φάρμακον πιὼν ἀποθάνοι: τῶν δὲ
ἄλλων οὐδὲν εἶχε φράζειν. ΦΑΙΔ. Οὐδὲ τὰ περὶ τῆς
δίκης ἄρα ἐπύθεσθε" ὃν τρόπον ἐγένετο; EX. Ναί,
a Ν πες ὧν / Ἐ <3 i / “
ταῦτα μὲν ἡμῖν ἤγγειλέ τις, καὶ ἐθαυμάζομέν γε, ὅτι,
I / > IR Sp “ of g vs
πάλαι γενομένης αὑτῆς, πολλῳ ὕστερονξ φαίνεται
J ἫΝ a) 3
ἀποθανών. τί οὖν ἣν τοῦτο," ὦ Φαίδων; ΦΑΙΔ.
, a tn OLS , ΤΣ ΝΑΝ tee
Τύχη τις αὐτῷ, ὦ Exexpates, συνέβη ἘΠ ΧΕ γὰρ τῇ
na i / = n
προτεραίᾳ τῆς δίκης ἣ πρύμνα' ἐστεμμένη " τοῦ πλοίου,
ὃ εἰς Δῆλον ᾿Αθηναῖοι πέμπουσιν EX. Τοῦτο δὲ δὴ
τί ἐστιν; ΦΑΙΔ, Τοῦτό ἐστι τὸ πλοῖον, ὥς φασιν
a e 3 ’ / Ν Ν
᾿Αθηναῖοι, ἐν ᾧ Θησεύς" ποτε εἰς Κρήτην τοὺς δὲς
ἐπτὰ ἐκείνους ῴχετο ἄγων καὶ ἔσωσέ τε καὶ αὐ-
a 3" 7
τὸς ἐσώθη. τῷ οὖν ᾿Απόλλωνι εὔξαντο, ὡς λέγεται,

Re

186 PLATO.

τότε, εἰ σωθεῖεν, ἑκάστου ἔτους θεωρίαν ἀπάξειν" εἰς

Δῆλον: ἣν δὴ ἀεὶ καὶ νῦν ἔτι ἐξ ἐκείνου kar ἐνιαυτὸν
τῷ θεῷ πέμπουσιν. ἐπειδὰν οὖν ἄρξωνται τῆς θεω-
t ε

ρίας, νόμος ἐστὶν αὐτοῖς ἐν τῷ χρόνῳ τούτῳ καθαρεύειν

τὴν πόλιν καὶ δημοσίᾳ μηδένα ἀποκτιννύναι, πρὶν ἂν
εἰς Δῆλόν τε ἀφίκηται τὸ πλοῖον καὶ πάλιν δεῦρο"
τοῦτο δ᾽ ἐνίοτε ἐν πολλῷ χρόνῳ γίγνεται, ὅταν τύχωσιν
ἄνεμοι ἀπολαβόντες αὐτούς. ἀρχὴ δ᾽ ἐστὶ τῆς θεω-
ρίας, ἐπειδὰν ὁ ἱερεὺς τοῦ ᾿Απόλλωνος στέψῃ τὴν
πρύμναν τοῦ πλοίου: τοῦτο δ᾽ ἔτυχεν, ὥςπερ λέγω,"
“ / as / ’ ἃς a \ Ἂς
τῇ προτεραίᾳ τῆς δίκης γεγονός. διὰ ταῦτα καὶ πολὺς
i, nm no
xpovos ἐγένετο τῷ Σωκράτει ἐν TO δεσμωτηρίῳ 6
μεταξὺ τῆς δίκης τε καὶ τοῦ θανάτου.
κ᾽
II. EX. Τί δὲ δὴ τὰ περὶ αὐτὸν τὸν θάνατον, ὦ
Φαίδων ; τί ἦν τὰ λεχθέντα καὶ πραχθέντα, καὶ τίνες
οἱ παραγενόμενοι τῶν ἐπιτηδείων τῷ ἀνδρί; ἢ οὐκ
» ε Υ a “ 5 2 + > /
εἴων οἱ ἄρχοντες παρεῖναι, GAA ἔρημος ἐτελεύτα
φίλων; PATA. Οὐδαμῶς, ἀλλὰ παρῆσάν τινες, καὶ
πολλοί ye.” EX. Ταῦτα δὴ πάντα προθυμήθητι ὡς
σαφέστατα ἡμῖν ἀπαγγεῖλαι, εἰ μή τίς σοι ἀσχολία
τυγχάνει οὖσα. PATA. ᾿Αλλὰ σχολάζω γε, καὶ πειρά-
a 7 a
copa, ὑμῖν διηγήσασθαι: καὶ yap τὸ μεμνῆσθαι Σω-
/ \ 2 = / \ ow. 2 fl Ba
κράτους Kal αὑτὸν λέγοντα καὶ ἄλλου ἀκούοντα ἔμοιγε
ἀεὶ πάντων ἥδιστον. EX. ᾿Αλλὰ μήν, ὦ Φαίδων, καὶ
Ν 5 E ΓΑ ξχ J ᾿ ὃ > “ὦ
τοὺς ἀκουσομένους γε τοιούτους ἑτέρους ἔχεις." ἀλλὰ
πειρῶ ὡς ἂν δύνῃ ἀκριβέστατα διελθεῖν πάντα. ΦΑΙΔ.
Καὶ μὴν ἔγωγε θαυμάσια ἔπαθον παραγενόμενος. οὔτε
\ ε θ ἀ , 3 ὃ \ » x
yap ws θανάτῳ παρόντα pe ἀνδρὸς ἐπιτηδείου ἔλεος
τς,
εἰφήει" “ εὐδαίμων γάρ μοι" ἁνὴρ ἐφαίνετο, ὦ ᾿Εχέκρα-
Ἂς “A a“ a
Tes, καὶ τοῦ τρόπου Kal τῶν λόγων, ὡς ἀδεῶς καὶ yev-
i far? λ / Re Dy Ls ey ee “ 7 .
ναίως᾽ ἐτελεύτα, ast ἔμοιγ᾽ ἐκεῖνον παρίστασθαι μηδ
¢ ; Ξ
εἰς “Αἰδου ἰόντα ἄνευ θείας μοίρας ἰέναι, ἀλλὰ κἀκεῖσε

PHEDO. 187

ἀφικόμενον εὖ πράξειν, εἴπερ τις πώποτε Kal ἄλλος.
διὰ δὴ ταῦτα οὐδὲν πάνυ μοι ἐλεεινὸν εἰςήει, ὡς εἰκὸς
ἂν δόξειεν εἶναι παρόντι πένθει" " οὔτε αὖ ἡδονὴ ὡς ἐν
φιλοσοφίᾳ ἡμῶν ὄντων, ὥςπερ εἰώθειμεν᾽ καὶ γὰρ οἱ
λόγοι τοιοῦτοί τινες" ἦσαν' ἀλλ᾽ ἀτεχνῶς ἄτοπόν τί
μοι πάθος παρῆν καί τις ἀήθης κρᾶσις ἀπό τε τῆς ἡδονῆς
συγκεκραμένη ὁμοῦ καὶ ἀπὸ τῆς λύπης, ἐνθυμουμένῳ,
ὅτι αὐτίκα ἐκεῖνος ἔμελλε τελευτᾶν. καὶ πάντες οἱ
παρόντες σχεδόν τι οὕτω διεκείμεθα, ὁτὲ μὲν γελῶν-
τες, ἐνίοτε δὲ δακρύοντες, εἷς δὲ ἡμῶν καὶ διαφερόν-
τως, ᾿Απολλόδωρος" οἶσθα γάρ που τὸν ἄνδρα καὶ τὸν
τρόπον αὐτοῦ. EX. Πῶς γὰρ οὔ; ΦΑΙΔ. ’Exetvos
τε τοίνυν παντάπασιν οὕτως εἶχε, καὶ αὐτὸς ἔγωγε
ἐτεταράγμην καὶ of ἄλλοι. EX. Ἔτυχον δέ, ὦ Pai-
δων, τίνες παραγενόμενοι; ΦΑΙ͂Δ. Οὗτός τε δὴ ὁ
᾿Απολλόδωρος τῶν ἐπιχωρίων παρῆν καὶ Κριτόβουλος"
καὶ 6 πατὴρ αὐτοῦ Κρίτων, καὶ ἔτι “Ἑρμογένης καὶ
᾿Επιγένης καὶ Αἰσχίνης καὶ ᾿Αντισθένης. ἣν δὲ καὶ
Κτήσιππος ὁ Παιανιεὺς καὶ Μενέξενος καὶ ἄλλοι τινὲς
τῶν ἐπιχωρίων: Πλάτων δέ, οἶμαι, ἠσθένει." EX.
Ξένοι δέ τινες παρῆσαν; ΦΑΙΔ. Ναί, Σιμμίας τέ γε
ὃ Θηβαῖος καὶ Κέβης καὶ Φαιδώνδης, καὶ Μεγαρόθεν
Εὐκλείδης τε καὶ Τερψίων. EX. Τί δαί; ᾿Αρίστιπ-
πος καὶ Κλεόμβροτος παρεγένοντο; ΦΑΙ͂Δ. Οὐ δῆτα:
ἐν Αἰγίνῃ γὰρ ἐλέγοντο εἶναι. EX. ἤάλλος δέ τις
παρῆν; ΦΑΙΔ. Σχεδόν τι οἶμαι τούτους παραγενέσ-
θαι. EX. Τί οὖν δή ; τίνες, φής, ἦσαν οἱ λόγοι;
III. ΦΑΙΔ. ᾿Εγώ σοι ἐξ ἀρχῆς πάντα πειράσομαι
διηγήσασθαι. ἀεὶ γὰρ δὴ καὶ τὰς πρόσθεν ἡμέρας
εἰώθειμεν φοιτᾶν καὶ ἐγὼ καὶ οἱ ἄλλοι παρὰ τὸν Σω-
κράτη, συλλεγόμενοι ἕωθεν εἰς τὸ δικαστήριον, ἐν ᾧ
καὶ ἡ δίκη ἐγένετο" πλησίον γὰρ ἦν" τοῦ δεσμωτηρίου.

188 PLATO.

4 b 4 7
περιεμένομεν οὖν ἑκάστοτε, ἕως ἀνοιχθείη" TO δεσμω-
> ii 3 / ἃς b
τήριον, διατρίβοντες μετ᾽ ἀλλήλων" “ avEewyETO yap O
a = Ἂς
πρῴ; ἐπειδὴ δὲ ἀνοιχθείη, εἰςξῆμεν παρὰ τὸν Σωκράτη
Ν ἃς ἃς » > > na Ν. ὃ} ὶ
καὶ τὰ πολλὰ διημερεύομεν μετ αὑτοῦ. καὶ δὴ κα
“. / “ Ἂς lg
τότε πρωϊαίτερον ξυνελέγημεν. τῇ yap προτεραίᾳ
“ «ς /
ἡμέρᾳ ἐπειδὴ ἐξήλθομεν ἐκ τοῦ δεσμωτηρίου ἑσπέρας,
“ / 3 / i
ἐπυθόμεθα, ὅτι τὸ πλοῖον ἐκ Δήλου ἀφιγμένον εἰῆ
παρηγγείλαμεν οὖν ἀλλήλοις ἥκειν ὡς πρωϊαίτατα εἰς
-» \ ς ,_ =
τὸ εἰωθός. καὶ ἥκομεν, καὶ ἡμῖν ἐξελθὼν ὁ θυρωρός,
“3, / Ἂς ,
ὅςπερ εἰώθει ὑπακούειν," εἶπε περιμένειν καὶ μὴ πρότε-
4 ba
pov παριέναι, ἕως dv αὐτὸς κελεύσῃ" Λύουσι γάρ, ἔφη,
οἱ ἕνδεκα Σωκράτη καὶ παραγγέλλουσιν, ὅπως ἂν τῇδε
PS 5@ / / 3 Ν > Lo / 3
τῇ ἡμέρᾳ τελευτήσῃ. ov πολὺν i οὖν Tae ὯΝ
€ “ 5
χὼν" ἧκε καὶ ἐκέλευσεν ἡμᾶς εἰξιέναι. εἰςιόντες οὖν
;
κατελαμβάνομεν τὸν μὲν Σωκράτη ἄρτι AeAvpevor,*
Ν NS κα 7 / Ds ά \
τὴν δὲ Ξανθίππην, γιγνώσκεις yap, ἔχουσάν τε τὸ
παιδίον αὐτοῦ καὶ παρακαθημένην. ὡς οὖν εἶδεν ἡμᾶς
ς« »- / 5] , I g \ pe gee. A τ
ἡ Ξανθίππη, ἀνευφήμησέξ τε καὶ τοιαῦτ᾽ ἄττα εἶπεν,
τα Ν εν κα ς “ Ψ a: ῇ ahd
οἷα δὴ εἰώθασιν αἱ γυναῖκες, ὅτι ᾿Ω Σώκρατες, ὕστατον
δή σε προςεροῦσι νῦν οἱ ἐπιτήδειοι καὶ σὺ τούτους.
Καὶ ὁ Σωκράτης βλέψας εἰς τὸν Κρίτωνα, ἾΩ Κρίτων,
7 5 / ’ ΝΜ ἡ ἀν. ἃς
ἔφη, ἀπαγαγέτω τις ταύτην οἴκαδε. Καὶ ἐκείνην μὲν
ἀπῆγόν τινες τῶν τοῦ Κρίτωνος" βοῶσάν τε καὶ κοπτο-
Σ ,
μένην: ὃ δὲ Σωκράτης ἀνακαθιζόμενος ἐπὶ τὴν κλίνην᾽
/ / \ / \ ΡῚ et ὁ ζ΄“ ΄ \
συνέκαμψέ τε TO σκέλος καὶ ἐξέτριψε τῇ χειρί, καὶ
τρίβων ἅμα" “Os ἄτοπον, ἔφη, ὦ ἄνδρες, ἔοικέ τι εἶναι ὦ

πὰ νὰν εν σὲ eee

τοῦτο, ὃ καλοῦσιν οἱ ἄνθρωποι ἡδύ: os θαυμασίως
/ \ \ Late en fe ne) ων \ /
πέφυκε πρὸς TO δοκοῦν" ἐναντίον εἶναι, TO λυπηρὸν,
a ῳ Ν Sam NPA Alsts
τῷ ἅμα μὲν αὐτὼ μὴ ἐθέλειν παραγίγνεσθαι τῷ ἀν-
θρώπῳ, ἐὰν δέ τις διώκῃ τὸ ἕτερον καὶ λαμβάν
ρ t? Η i Μμ 1
/ \
σχεδὸν τι ἀναγκάζεσθαι ἀεὶ λαμβάνειν καὶ τὸ ἕτερον,
ὥςπερ ἐκ μιᾶς κορυφῆς συνημμένω δύ᾽ ὄντε. καί μοὶ

PHAEDO. 189

δοκεῖ, ἔφη, εἰ ἐνενόησεν αὐτὰ Αἴσωπος, μῦθον ἂν
συνθεῖναι, ὡς ὁ θεὸς βουλόμενος αὐτὰ διαλλάξαι
πολεμοῦντα, ἐπειδὴ οὐκ ἠδύνατο, ξυνῆψεν εἰς ταὐτὸν
αὐτοῖς τὰς κορυφάς, καὶ διὰ ταῦτα ᾧ ἂν τὸ ἕτερον

Ϊ a
παραγένηται ἐπακολουθεῖ ὕστερον καὶ τὸ ἕτερον. ὥς-

oy \ a a cal
περ οὖν καὶ αὐτῷ μοι ἔοικεν, ἐπειδὴ ὑπὸ TOD δεσμοῦ"
τῇ 2 “ 7
ἣν ἐν τῷ σκέλει πρότερον τὸ ἀλγεινόν, ἥκειν δὴ

φαίνεται ἐπακολουθοῦν τὸ ἡδύ.

nN / “
LXIV. Ταῦτα δὴ εἰπόντος αὐτοῦ, ὁ Κρίτων, Etev,
ἔφη, ὦ Σώκρατες: τί δὲ τούτοις ἢ ἐμοὶ ἐπιστέλλεις" ἢ
\ nf 7 x Soa Ψ BA
περὶ τῶν παίδων ἢ περὶ ἄλλον Tov, ὅ τι ἄν σοι ποι-
οὔντες ἡμεῖς ἐν χάριτι μάλιστα ποιοῖμεν ;" ἽΔπερ ἀεὶ
/ ΓΝ n
λέγω, ἔφη, ὦ Κρίτων, οὐδὲν καινότερον" “ ὅτι ὑμῶν
αὐτῶν ἐπιμελούμενοι
καὶ ὑμῖν αὐτοῖς ἐν χάριτι ποιήσετε ἅττ᾽ ἂν ποιῆτε, Kav
Ἂς a ς , 2% Ἂς τ 9) 7 A 3 “ Ν
μὴ νῦν ὁμολογήσητε: ἐὰν δὲ ὑμῶν αὐτῶν ἀμελῆτε, καὶ
μὴ θέλητε ὥςπερ κατ᾽ ἴχνη κατὰ τὰ νῦν τε εἰρημένα καὶ
τὰ ἐν τῷ ἔμπροσθεν χρόνῳ ζῆν, οὐδ᾽ ἐὰν πολλὰ ὁμο-
λογήσητε ἐν τῷ παρόντι καὶ σφόδρα, οὐδὲν πλέον
ἴω f na et / sf ot
ποιήσετε. Tatra μὲν τοίνυν προθυμηθησόμεθα, edn,
na 7
οὕτω ποιεῖν: θάπτωμεν δέ σε τίνα τρόπον; “Ὅπως
\
av, ἔφη, βούλησθε, ἐάνπερ ye λάβητέ pe καὶ μὴ
ἐκφύγω ὑμᾶς. Γελάσας δὲ ἅμα ἡσυχῇ καὶ πρὸς ἡμᾶς
5. “4
ἀποβλέψας εἶπεν, Οὐ πείθω, ἔφη, ὦ ἄνδρες, Κρίτωνα,
ὡς ἐγώ εἶμι οὗτος ὁ Σωκράτης, ὃ νυνὶ διαλεγόμενος 5
\ 4 d a / 2 > 4 7
καὶ διατάττων ἕκαστον τῶν λεγομένων, GAA οἴεταί με
ἐκεῖνον εἶναι, ὃν ὄψεται ὀλίγον ὕστερον νεκρόν, καὶ
lal an ‘
ἐρωτᾷ δή, πῶς με θάπτῃ." ὅτι δὲ ἐγὼ πάλαι πολὺν
Ν ee 4
λόγον πεποίημαι, ws, ἐπειδὰν πίω TO φάρμακον, οὐκέτι

€ val oe \ \ a > a“ @
UMELS Καὶ ἐμοὶ Καὶ TOLS EMOLS

190 PLATO.

~ 6 Ψψ 9 La
ὑμῖν παραμενῶ, ἀλλ᾽ οἰχήσομαι ἀπιὼν εἰς μακάρων δή
; ἊΣ ΄ “ x 4

τινας εὐδαιμονίας, ταῦτά μοι δοκῶ αὐτῷ ἄλλως E=

k

a > /
yew, παραμυθούμενος ἅμα μὲν ὑμᾶς, ἅμα δ᾽ ἐμαυτόν.

᾿ 5
ἐγγυήσασθε' οὗν με πρὸς Κρίτωνα, ἔφη, τὴν ἐναντίαν

n
ἐγγύην ἢ ἣν οὗτος πρὸς τοὺς δικαστὰς ἠγγυᾶτο. οὗτος

μὲν γὰρ ἢ μὴν παραμενεῖν" Ὁ ὑμεῖς δὲ ἦ μὴν μὴ παρα-

a AG j
μενεῖν ἐγγυήσασθε, ἐπειδὰν ἀποθάνω, ἀλλὰ οἰχήσεσ-

> 7. ¢, en ͵ \ tek. ae) \
θαι ἀπιόντα, ἵνα Κρίτων ῥᾷον φέρῃ, Kal μὴ ὁρῶν μου TO
a rf ες.
σῶμα ἢ καόμενον ἢ κατορυττόμενον ἀγανακτῇ ὑπὲρ
ΕῚ cal « = t Ν / 1 =e = ς
ἐμοῦ, ὡς δεινὰ πάσχοντος, μηδὲ λέγῃ ἐν TH ταφῇ, ὡς
3 x >
ἢ προτίθεται Σωκράτη ἢ ἐκφέρει ἢ κατορύττει." εὖ
ὃ 3 XN ΄σ΄
yap ἴσθι, ἦ δ᾽ ὅς, ὦ ἄριστε Κρίτων, τὸ μὴ καλῶς
a /
λέγειν οὐ μόνον els αὐτὸ τοῦτο“ πλημμελές, ἀλλὰ Kal
mn mn “Ὁ nm Ν
κακόν τι ἐμποιεῖ ταῖς ψυχαῖς. ἀλλὰ θαῤῥεῖν τε χρὴ
καὶ φάναι τοὐμὸν σῶμα θάπτειν, καὶ θάπτειν οὕτως,
ὅπως ἄν σοι φίλον ἢ καὶ μάλιστα ἡγῇ νόμιμον εἶναι
ih καὶ μ ἡγῇ νόμιμ
“43 ΄“ td > 4
LXV. Ταῦτ᾽ εἰπὼν ἐκεῖνος μὲν ἀνίστατο εἰς οἴκημά

1

“A ce #7 3
ὡς λουσόμενος, καὶ 6 Κρίτων εἵπετο αὐτῷ, ἡμᾶς ὃ
\ lad >
ἐκέλευε περιμένειν. περιεμένομεν οὖν πρὸς ἡμᾶς αὖ-
τοὺς διαλεγόμενοι περὶ τῶν εἰρημένων καὶ ἀνασκοποῦν-
᾿ς ? x \ “ “ 4 “ 7) ἐν
τες, τοτὲ δ᾽ αὖ περὶ τῆς ξυμφορᾶς διεξιόντες, ὅση ἡμῖν
γεγονυῖα εἴη, ἀτεχνῶς ἡγούμενοι, ὥςπερ πατρὸς στερη-
/ Ν
θέντες, διάξειν ὀρφανοὶ τὸν ἔπειτα βίον. ἐπειδὴ δὲ
3 iA + a Be leg d 3 ree x 7 Ἂν
ἐλούσατο, καὶ ἠνέχθη παρ᾽ αὐτὸν τὰ παιδία ---- δύο γὰρ
αὐτῷ υἱεῖς" σμικροὶ ἦσαν, εἷς δὲ μέγας ---- καὶ al οἰκεῖαι
γυναῖκες ἀφίκοντο," ἐκείναις ἐναντίον τοῦ Κρίτωνος
διαλεχθείς τε καὶ ἐπιστείλας ἅττα ἐβούλετο, τὰς μὲν
a \ Ν / >) / 47 Ἢ Θι ΟΝ Ἂς
γυναῖκας καὶ τὰ παιδία ἀπιέναι ἐκέλευσεν, αὐτὸς δὲ
oe ἃ 3. 2. A 4 9 bY 2 \ € n ,
HKe Tap ἡμᾶς. καὶ ἦν ἤδη ἐγγὺς ἡλίου δυσμῶν. χρό-
Ν
vov γὰρ πολὺν διέτριψεν ἔνδον. ἐλθὼν δ᾽ ἐκαθέζετο
/ an ,
λελουμένος, Kal οὐ πόλλ᾽ ἄττα μετὰ ταῦτα διελέχθη.
Δ ΠΡ n
καὶ ἧκεν ὁ τῶν ἕνδεκα ὑπηρέτης καὶ στὰς Tap αὐτόν,

Se ee Te ea hlers— 2,

—

Neen.

ee ee

PHADO. 191

4 , ” a A
ὦ, Σώκρατες, ἔφη, od καταγνώσομαί ye σοῦ ὅπερ τῶν

et Ve Φ / \
ἄλλων καταγιγνώσκω, OTL μοι χαλεπαίνουσι Kal KaTa-
ρῶνται, ἐπειδὰν αὐτοῖς παραγγέλλω πίνειν τὸ φάρμα-
κον ἀναγκαζόντων τῶν ἀρχόντων. σὲ δ᾽ ἐγὼ καὶ ἄλ-
Aws ἔγνωκα ἐν τούτῳ τῷ χρόνῳ γενναιότατον καὶ
πραότατον καὶ ἄριστον ἄνδρα ὄντα τῶν πώποτε δεῦρο
») / \ \ \ a on 99) of > > \
ἀφικομένων, καὶ δὴ Kal νῦν εὖ οἶδ᾽ ὅτι οὐκ ἐμοὶ χαλε-
πανεῖς, γιγνώσκεις γὰρ τοὺς αἰτίους, ἀλλ᾽ ἐκείνοις.
viv οὖν, οἶσθα γὰρ ἃ ἦλθον ἀγγέλλων, χαῖρέ τε καὶ
σὰ en / «ν᾽ “ \ cet 4
πειρῷ ὡς ῥᾷστα φέρειν τὰ ἀναγκαῖα. Καὶ ἅμα daxpv-
, > / Ἂν 6 / 5
σας μεταστρεφόμενος ἀπήει. Καὶ 6 Σωκράτης ἀνα-
+ a -
βλέψας πρὸς αὐτόν, Καὶ σύ, ἔφη, χαῖρε, καὶ ἡμεῖς
“ la ς “
ταῦτα ποιήσομεν. Καὶ ἅμα πρὸς ἡμᾶς, Ὡς ἀστεῖος,
ἔφη, ὁ ἄνθρωπος: καὶ παρὰ πάντα μοι τὸν χρόνον
7 ὶ διελέ ἐνίοτε καὶ ἣν ἀνδρῶν λῷστος, καὶ
mposnet καὶ διελέγετο ἐνίοτε καὶ ἦν ἀνδρῶν λῷστος, καὶ
a € ie > / ὁλλ᾽ Ν δή >
νῦν ὡς γενναίως pe ἀποδακρύει. ἀλλ᾽ ἄγε δή, ὦ
7 ν᾿, P| “ ew \
Κρίτων, πειθώμεθα αὐτῷ, καὶ ἐνεγκάτω τις TO φάρμα-
? f > de 4 ee θ h
Kov, εἰ τέτριπται: εἰ δὲ μή, τριψάτω ὁ ἄνθρωτος.
> 4 Ὧν Ζ
Καὶ ὁ Κρίτων, ᾿Αλλ᾽ οἶμαι, ἔφη, ἔγωγε, ὦ Σώκρατες,
ἔτι ἥλιον εἶναι ἐπὶ τοῖς ὄρεσι καὶ οὔπω δεδυκέναι. καὶ
ἅμα ἐγὼ οἷδα καὶ ἄλλους πάνυ ὀψὲ πίνοντας, ἐπειδὰν
παραγγελθῇ αὐτοῖς, δειπνήσαντάς τε καὶ πιόντας εὖ
μάλα, καὶ Evyyevopevovs' γ᾽ ἐνίους ὧν ἂν τύχωσιν
5 a 2 iN δὲ > 7, ee N 3 a
ἐπιθυμοῦντες. ἀλλὰ μηδὲν ἐπείγου" ἔτι yap ἐγχωρεῖ.
3 of > 5 val
Καὶ ὁ Σωκράτης, Eikérws γ᾽, ἔφη, ὦ Κρίτων, ἐκεῖ-
a a Ν / Ἂς
vot τε ταῦτα ποιοῦσιν, ods σὺ λέγεις, οἴονται γὰρ
n A Ee a 3: δ
κερδανεῖν ταῦτα ποιήσαντες, καὶ ἔγωγε ταῦτα εἰκότως
οὐ ποιήσω" οὐδὲν γὰρ οἶμαι κερδαίνειν" ὀλίγον ὕστε-
aK / 3 7 479) aA
pov. πιὼν ἄλλο ye ἢ γέλωτα ὀφλήσειν παρ ἐμαυτῳ,
a / ᾽ Ν 3 /
γλιχόμενος τοῦ ζὴν καὶ φειδόμενος οὐδενὸς ἔτι ἐνόντος.
al Ν So Κ
ἀλλ᾽ ἴθι, ἔφη, πιθοῦ καὶ μὴ ἄλλως ποίει.
wx fd \
LXVI. Καὶ ὁ Κρίτων ἀκούσας ἔνευσε TO παιδὶ

192 PLATO.

an an Ν \
πλησίον ἑστῶτι. καὶ ὃ παῖς ἐξελθὼν καὶ συχνὸν
Be
χρόνον διατρίψας ἧκεν ἄγων τὸν μέλλοντα δώσειν T
€
φάρμακον, ἐν κύλικι φέροντα τετριμμένον. ἰδὼν δὲ ὁ
Σωκράτης τὸν ἄνθρωπον, Elev, ἔφη, ὦ βέλτιστε,"
γὰρ τούτων ἐπιστήμων, τί χρὴ ποιεῖν ; Οὐδὲν ἄλλο
> / “
ἔφη, ἢ πιόντα περιιέναι, ἕως ἄν σου βάρος" ἐν τοῖς
a by
σκέλεσι γένηται, ἔπειτα κατακεῖσθαι: Kal οὕτως αὐτὸ
ποιήσει. Καὶ ἅμα ὥρεξε τὴν κύλικα τῷ Σωκράτει.
καὶ ὃς λαβὼν καὶ μάλα ἵλεως, ὦ ᾿Εχέκρατες, οὐδὲν
/ OX / » “ ra +S “
τρέσας οὐδὲ διαφθείρας οὔτε τοῦ χρώματος οὔτε τοῦ
προςώπου, GAN ὥςπερ εἰώθει, ταυρηδὸν ὑποβλέψας"
x \ > / / BA \ “ a
πρὸς τὸν ἄνθρωπον, Τί λέγεις, ἔφη, περὶ τοῦδε τοῦ
πώματος πρὸς τὸ ἀποσπεῖσαί τινι; ἔξεστιν, ἢ οὔ;
Τοσοῦτον, ἔφη, ὦ Σώκρατες, τρίβομεν, ὅσον οἰόμεθα
μέτριον εἶναι πιεῖν. Μανθάνω, ἢ δ᾽ ὅς" ἀλλ᾽ εὔχε-
/ “ “ δ 7 \ Ἂς Ν 7
σθαι γέ που τοῖς θεοῖς ἔξεστί τε καὶ χρὴ τὴν μετοί-
\ . la 8 “ > “ / Ν \
Know τὴν ἐνθένδε ἐκεῖσε εὐτυχῆ γενέσθαι: ἃ δὴ καὶ
abs +” / \ f / \ U p ps
ἐγὼ εὔχομαί Te Kal γένοιτο ταύτῃ. Καὶ ἅμα εἰπὼν
ταῦτα ἐπισχόμενος καὶ μάλα εὐχερῶς καὶ εὐκόλως
CW eet a oan a ς Ν “4 Ν 2 an eo 7
ἐξέπις. καὶ ἡμῶν ot πολλοὶ τέως μὲν ἐπιεικῶς οἷοί τε
3 \ \ , ἢ ε Γ᾽ ,
ἦσαν κατέχειν τὸ μὴ δακρύειν," ὡς δὲ εἴδομεν πίνοντά
Ν , » Dae >) 243 a \ 9 “
τε καὶ πεπωκότα, οὐκέτι, ἀλλ᾽ ἐμοῦ γε βίᾳ καὶ αὐτοῦ
ἀστακτὶ ἐχώρει τὰ δάκρυα, ὥςτε ἐγκαλυψάμενοςΐ ἀπέ-
3 ,ὕ > “ δ τ SP oe 9 \ es ma
κλαον ἐμαυτόν: ov yap δὴ ἐκεῖνόν ye, ἀλλὰ THY ἐμαυτοῦ
τύχην, οἵου ἀνδρὸς " ἑταίρου ἐστερημένος εἴην. ὃ δὲ Κρί-
Tov ἔτι πρότερος ἐμοῦ, ἐπειδὴ οὐχ οἷός T ἦν κατέχειν
τὰ δάκρυα, ἐξανέστη. ᾿Απολλόδωρος δὲ καὶ ἐν τῷ ἐμ-
/ SQN 3 / Ν ,
προσθεν χρόνῳ οὐδὲν ἐπαύετο δακρυων, καὶ δὴ Kal τότε
, n
ἀναβρυχησάμενος, κλάων Kal ἀγανακτῶν οὐδένα ὅντινα
οὐ κατέκλασε' τῶν παρόντων, πλήν γε αὐτοῦ Σωκρά-
5 an Ὁ “ =>
τους. ἐκεῖνος δὲ, Ola, ἔφη, ποιεῖτε," ὦ θαυμάσιοι.
ye ΝΣ 3 . ᾿ τὸ
ἐγὼ μέντοι οὐχ ἥκιστα τούτου ἕνεκα τὰς γυναῖκας

PHZEDO. 193

ἀπέπεμψα, ἵνα μὴ τοιαῦτα πλημμελοῖεν' καὶ yap
ἀκήκοα, ὅτι ἐν εὐφημίᾳ χρὴ τελευτᾶν. ἀλλ᾽ ἡσυχίαν
τε ἄγετε καὶ καρτερεῖτε. Καὶ ἡμεῖς ἀκούσαντες ἠσχύν-
θημέν τε καὶ ἐπέσχομεν τοῦ δακρύειν. ὁ δὲ περιελθών,
ἐπειδή οἱ βαρύνεσθαι ἔφη τὰ σκέλη, κατεκλίθη ὕπτιος"
οὕτω γὰρ ἐκέλευεν ὁ ἄνθρωπος. καὶ ἅμα ἐφαπτό-
μενος αὐτοῦ οὗτος ὁ δοὺς τὸ φάρμακον," διαλιπὼν
χρόνον" ἐπεσκόπει τοὺς πόδας καὶ τὰ σκέλη, κἄπειτα
σφόδρα πιέσας αὐτοῦ τὸν πόδα ἤρετο, εἰ αἰσθάνοιτο"
ὁ δ᾽ οὐκ ἔφη. καὶ μετὰ τοῦτο αὖθις τὰς κνήμας" καὶ
ἐπανιὼν οὕτως" ἡμῖν ἐπεδείκνυτο, ὅτι ψύχοιτό τε καὶ
πήγνυτο. καὶ αὐτὸς ἥπτετο! καὶ εἶπεν, ὅτι, ἐπειδὰν
πρὸς τῇ καρδίᾳ γένηται αὐτῷ, τότε οἰχήσεται. ἤδη
οὖν σχεδόν τι αὐτοῦ ἣν τὰ περὶ τὸ ἦτρον" ψυχόμενα,
καὶ ἐκκαλυψάμενος, ἐνεκεκάλυπτο γάρ," εἶπεν, ὃ δὴ
τελευταῖον ἐφθέγξατο, "QO Κρίτων, ἔφη, τῷ ᾿Ασκληπιῷ
ὀφείλομεν' ἀλεκτρυόνα. ἀλλ᾽ ἀπόδοτε καὶ μὴ ἀμελή-
σητε. ᾿Αλλὰ ταῦτα, ἔφη, ἔσται, 6 Κρίτων' ἀλλ᾽ ὅρα,
εἴ τι ἄλλο λέγεις." Ταῦτα ἐρομένου αὐτοῦ οὐδὲν ἔτι
ἀπεκρίνατο, ἀλλ᾽ ὀλίγον χρόνον διαλιπὼν ἐκινήθη τε
καὶ ὃ ἄνθρωπος ἐξεκάλυψεν αὐτόν, καὶ ὃς τὰ ὄμματα
ἔστησεν"" ἰδὼν δὲ ὁ Κρίτων ξυνέλαβε τὸ στόμα" τε
καὶ τοὺς ὀφθαλμούς.

LXVII. Ἥδε ἡ τελευτή, ὦ ᾿Εχέκρατες, τοῦ érat-
ρου ἡμῖν ἐγένετο, ἀνδρός, ὡς ἡμεῖς φαῖμεν ἄν, τῶν τότε
ὧν ἐπειράθημεν" ἀρίστου καὶ ἄλλως φρονιμωτάτου καὶ
δικαιοτάτου.

NOTES ON THE PHAEDO.

Chap. I. 5 Αὐτός ὦ Φαίδων, π. This was Phedo the Elean, so
called from his birth-place Elis, a city of Elis, in Peloponnesus.
He was the intimate friend of Socrates and Plato, whence he is
called by Cicer. de N. Ὁ. I. 33. and by Socrat. Synes. p. 23. 6 @ai-
'δων ὁ τοῦ Πλάτωνος. He afterwards became the founder of the
Elean sect, and wrote many dialogues, none of which are extant.
See Diog. Laert. II. 105. Gellius 11. 18. Hesychius Milesius
περὶ σοφῶν, p. 39 foll. Meurs. Suidas, in Φαίδων. Plato affixed
his name to this dialogue, because he introduces him relating to
Echecrates the discourse of Socrates on the immortality of the soul,
which he delivered before drinking the hemlock. — Echecrates, as
appears from what follows, was a Phliasian, so called from Phlius, a
town of Sicyonia. Echecrates the Phliasian is mentioned among the
Pythagoreans by Diog. Laert. VIII. 46. and Iamblich. in the Life of
Pythagor. I. 35. This appears to be the same person as is here
represented conversing with Phzedo. The connection between the,
Pythagoreans and the town of Phlius, appears from Pausanias,
II. 14., where we read that Hippasus the Phliasian, great-grand-
father of Pythagoras, removed from his native place to Samos:
Compare Diog. Laert. VIII. 1., and the commentators on the
passage.

b Ti οὖν On ἐστιν ἅττα ε.1 80 Ο. 11. ri ἦν τὰ λεχθέντα καὶ
πραχθέντα. Gorg. p. 508. C. σκεπτέον, τί τὰ συμβαίνοντα:
‘Euthyphro, p. 15. A. ἀλλὰ τί δή ποτ᾽ ἂν εἴη ταῦτα; In ἃ
similar manner Terence, Hecyr. I. 2, 22. Sed quid hoc negoti est
modo que narravit mihi Bacchis?

© οὔτε τῶν πολιτῶν Φλιασίων] This is a remarkable colloca-
tion. The usual construction would be τῶν Φλιασίων πολιτῶν or

196 NOTES ON THE

τῶν πολιτῶν τῶν Φλιασίων. Therefore some commentators.

thought that the word Φλιασίων ought to be removed as super-
fluous; and others, that the article τῶν ought to be inserted
after πολιτῶν, which reading is found in one of I. Bekker’s
MSS. But since this reading greatly weakens the sentence, and
Φλιασίων is not omitted in a single MS., it seems proper to resort to
another explanation. It appears to me that proper names, being in
themselves sufficiently definite, and forming only a single notion with
their substantives, do not require the article. Apolog. Socrat.
C.XX. καὶ ἔτυχεν ἡμῶν ἡ φυλὴ ᾿Αντιοχὶς πρυτανεύουσα, where
no MS. has'the article. In Meno, init. καὶ οὐχ ἥκιστα οἱ τοῦ σοῦ
ἑταίρου ᾿Δριστίππου πολῖται Λαρισσαῖοι. ---- The verb ἐπειχωριά-
Zev, to sojourn, is joined with ᾿Αθήναζε, to Athens; since the
Greeks frequently join verbs of rest to words signifying motion to a
place; so as to unite two sentences in a single clause. Therefore
the sense is this: for none of the Phliasian eitizens now goes to
Athens and sojourns there. Xenoph. Anab. 1. 2, 2. παρῆσαν εἰς
Σάρδεις, i. e. went to Sardis, and were there. Stephens therefore
is wrong in interpreting ἐπιχωριάζειν by the word ““ ventitare” go
Frequently.

4 Scric ἂν ἡμῖν ---- οἷός r ἦν] The sense being that no one
was able to give us any certain information on that subject, Hein-
dorf appears to have been correct in reading οἷός τ᾽ ἦν. Reisi-
gius commentat. de ἄν particula, p. 113., considered ὅςτις ἂν
- ἦν less elegant on account of the preceding perfect, ἀφῖκται.
This, however, may be thus explained: οὔτε τις tori τῶν ἕέ-
vov τῶν ἐκεῖθεν ἀφικομένων, ὅστις --- οἷός τ᾽ ἦν. In the same

i να. Cis

manner, Euripid. Medea, v. 1306. οὐκ ἔστιν ἥτις τοῦτ᾽ ἂν Ἕλ-

ληνὶς γυνὴ ἔτλη ποθ᾽. The words immediately following seem
to confirm this construction: πλήν» ye δὴ Ore φάρμακον πιὼν
ἀποθάνοι.

© Οὐδὲ τὰ περὶ τῆς δίκης ἄρα ἐπ. Instead of τὰ περὶ
τὴν δίκην, because, as Fischer has rightly observed, περὲ with
a genitive case is used, on account of the verb ἐπύθεσθε. See

note (>) on Apolog. Socrat. C. XX. Compare Matthiea, § 595.

5. a. Ὁ.

f ταῦτα μὲν ἡμῖν ἤγγειλέ τις] μὲν is used without δὲ following,
because the idea, which would be contained in the corresponding
clause of the sentence, is already expressed by the preceding words.
See Crito, C. I. note (4), on the words: ἀλλὰ δοκεῖ μὲν por
ἥξειν. ai} 4

~~

PHADO. 197

& πολλῷ ὕστερον] Thirty days afterwards, This also appears
from Xenoph. Mem. IV. 8, 2,

h τί οὖν ἣν τοῦτο] That is, why was this so?

' ἡ πρύμνα ἐστ. τ. πλοίου --- πέμπουσι] See Crito, C. 1.

Κ éoreupévn] That is, ornamented with laurel, which was sacred
to Apollo.

! πέμπουσι] Send with solemnity. ‘The word is peculiarly ap-
plied to this ceremony. See Spanh. on Callimach. Hymn to Del.
v. 279,

m ἐν ᾧ Θησεύς ---7 Minos, King of Crete, in order to avenge
the death of his son Androgeus, (see Plutarch’s Life of Theseus,
p-6. Pausan. 1. 27. at the end,) is said to have besieged Athens,
and to have at length consented to depart, on condition that every
ninth year the Athenians should send to Crete, instead of tribute,
seven virgins, and as many youths, (ἠϊθέους ἑπτὰ καὶ παρθένους
τοσαύτας, Plutarch. παρθένους ἑπτὰ καὶ παῖδας ἴσους, Pausan.)
to. be devoured by the Minotaur, in the Labyrinth. These are, οἱ
δὶς ἑπτὰ ἐκεῖνοι. Theseus, being among the number of victims at
the third period of tribute, killed the Minotaur, and returned safe
with his companions, that is, καὶ ἔσωσέ re καὶ αὐτὸς ἐσώθη. 866
Plutarch’s Life of Theseus, p. 6 foll. Pausan. 1. 27. p.67. Meur-
sius Thes. 16. Compare Catullus Epithal. Pelei et Thetid. v. 76.
Virgil Aun. VI. 20. Ovid Metamorph. VITI. 170,

ἃ θεωρίαν ἀπάξειν] Thom. Mag. p, 446. says that θεωρία is
ἡ θυσία, which agrees with the scholiast on this passage. The
word indicates both the embassy itself, and its solemn accompani-
ments, as may be collected from Plutarch Nic. p. 525. A., where
Nicias is said, ἄγειν τὴν θεωρίαν, when he is preparing the Chorus,
providing victims, and attending to the other preparations of festivals.
Compare Valcken. on Ammon, p. 92.— These Δήλεα, which were
celebrated annually, are not to be confounded with those festivals
which are mentioned by Thucyd. III. 104., and which took place
every fifth year, to commemorate the purification of the Island of
Delos by Pisistratus. -

9 ἀεὶ καὶ νῦν ἔτι] This custom was continued to the times of
Demetrius Phalerius, according to Plutarch, Theseus, p. 10. C.

P Ἐπειδὰν οὖν ἄρξωνται ---Σ That is, after the stern of the
vessel had been ornamented with the laurel crown, as Phedo himself
informs us. A little further on, the common reading, καθαριεύειν,
is erroneous ; since that verb, if used at all, which is very doubtful,
is derived from καθάριος, cleanly; and can therefore signify no-

s 3

198 NOTES ON THE

thing else than to be cleanly ; which sense is quite inappropriate in
this passage. Therefore the better MSS. are correct in giving
καθαρεύειν, 1 i.e. to be pure, and not to be polluted by punishments,
which. is approved of by all the more recent commentators. The
addition of τὴν πόλιν, is to indicate that this Jaw refers to the state
in general, and not merely to the citizens individually.

4 αὐτούς] That is, rode πλέοντας, wie is implied in the
preceding word, πλοῖον. Homer Odyss. a’. 930. καί κεν τοῦτ᾽
ἐθέλοιμι, Διός γε διδόντος, ἀρέσθαι, where τοῦτο means βασιλεύ-
εἰν, which is implied in the noun βασιλεύς. Aristoph. Plut. 502.
πολλοὶ πλαυτοῦσι --- ἀδίκως αὐτὰ συλλέγουσι; where with αὐτὰ
we must supply χρήματα from the preceding πλουτοῦσι.

τ ὥςπερ λέγω] This expression is frequently used respecting any
thing already mentioned. Wesay: As 1 said before. See Apology,
C. V. ὕπερ λέγω.

II. * οἱ ἄρχοντές ---Ἴ That is, ot ἕνδεκα. See Apolog. Soer.
C. XXVII. note (6). At the beginning of C. XXXI, of the Apo-
logy, they are also called ot ἄρχοντες.

» τινὲς καὶ πολλοί ye] Xenoph. Hellen. I. 5, 22. καί τινας
ἀπέκτειναν ov πολλούς. Plat. Gorg. p. 455. C. ὡς ἐγώ τινας
σχεδὸν καὶ συχνοὺς αἰσθάνομαι. In such sentences, καὶ adds
force to the following clause. See Apolog. Socrat. C. IX. note (4).
The sense therefore is: some, nay many, were present.

© τοιούτους ἑτέρους ἔχει] That is, But those who are going to
hear you have also the same feeling.

4 παρόντα pe—eicyét] The verbs εἰζιέναι and τὐλδεοθίι
like the Latin subire, are used of hope, joy, sorrow, pity, &c., taking
possession of the mind. Eurip. Med. 931. εἰςῆλθε, μ᾽ οἶκτος.
Iphig. Aul. 491. μ᾽ ἔλεος εἰσῆλθε. A little further on, a’ different
construction is used: οὐδὲν πάνυ μοι ἐλεεινὸν oye on which 568
Matth. ᾧ 401. C.

© εὐδαίμων yap μοι] Compare with this passage, OraG, c. 7
ia (8) on the words, we ἡδέως καθεύδεις. 214

f γενναίως] With intrepidity. Plutarch Cimon! Cc. XIII.
ὑποστάντων δὲ τῶν Περσῶν καὶ δεξαμένων οὐκ ἀγεννῶξ,
κρατερὰ μάχη συνέστη. --- ΤῊΘ verb παρίστασθαι is often used in
speaking of thoughts suggested by the circumstances in which a
person may be placed. See, on this ‘subject, Hemsterh. on Lucian.
Contempl. § 13. Dorvill, Charit.'p.:4338. ed. Lips. Taylor, on
Lysias, p. 83. ed. Reisk. =p. 42. edit. pr., who has collected

PHEDO. 199

several passages in which neither δόξα, nor ὑπϑάγμαὶ nor any other
word of the kind, is added.

ὃ ἄνευ θείας μοίρας] Without the cae and will of the gods in
his favour. For the words are followed by ἀλλὰ κἀκεῖσε ἀφ. εὖ
πράξειν. Plutarch. An Pravitas Sufficiat ad Infelicitatem, p. 499.
B. ἀποθνήσκοντα δὲ αὐτὸν (Σωκράτη) ἐμακάριζον οἱ ζῶντες ὡς
οὐδ᾽ ἐν “Αιδου θείας ἄνευ μοίρας ἐσόμενον.

h ὡς εἰκὸς ἂν δόξειεν εἶναι π. π.ι7 Heindorf was wrong in re-
ferring παρόντι to μοι. For the participle involves an indefinite
person, which makes the sentence general. For the same reason,
τῷ πένθει is not used, which Heindorf conjectured to be the true
reading. The meaning is: as would appear natural to any one pre-
sent on a sad and mournful occusion. The dative παρόντι depends
on εἰκὸς, as in Eurip. Hippolyt. 1433. ἀνθρώποισι δὲ --- εἰκὸς
ἐξαμαρτάνειν.

i ὡς ἐν φ. ἡμ. ὄντων] That is: as when we were discussing philo-
sophical subjects, according toour custom. Men. p. 91. Ε΄, rerrapa-
κοντα ἔτη ἐν τῇ τέχνῃ ὄντα. Sophocl. Aid. T. 570. τότ᾽ οὖν ὁ
μάντις ἦν ἐν τῇ τέχνῃ ; was the soothsayer then exercising his art?
Xenoph. Cyrop. 1V. 3, 23. οἱ μὲν δὴ ἐν τούτοις τοῖς λόγοις ἦσαν.
Maxim. Tyr. Ἂν 996. T..I. ed. Lips.. τοὺς δὲ: ἐν φιλοσοφίᾳ. καὶ
πάνυ ἄν TLC μέμψαιτο. ὶ

Κ τοιοῦτοί τινες] That is: belonged to some topics of piilogophy.
In the same manner, Phado, p. 80. C. ἐν τοιαύτῃ ὥρᾳ.

1 οὕτω διεκείμεθα, ὁτὲ μὲν γελῶντες κ. τ. Χ.7 In this sentence
the participle, agreeing in number and person with the yerb, is added
to explain the word οὕτως. Compare Sophocl. Gd. Tyr. 10. τίνι.
τρόπῳ καθέστατε; δείσαντες ἢ στέρξαντες: Xenoph. Anab. IV.
1, 4. τὴν δὲ --- ἐμβολὴν ὧδε ποιοῦνται, ἅμα μὲν λαθεῖν πειρώ-
μενοι, ἅμα δὲ φθάσαι. Gorg. p. 478. A. p. 519. Ε΄. Phileb.
Ρ- 20. A. Rep. VIII. p. 556. A. IX. p. 583. C. Sophocl. Phi-
loctet. 164. ταύτην γὰρ ἔχειν βιοτῆς αὐτὸν λόγος ἐστὶ φύσιν,
θηροβολοῦντα πτηνοῖς ἰοῖς στυγερὸν στυγερῶς, οὐδὲ τιν᾽ αὑτῷ
παιῶνα κακῶν éxivwpav.—On the words ὁτὲ μέν --- ἐνίοτε δέ,
see Hermann on Viger. p. 792. --- Apollodorus was an attached
friend and eager disciple of Socrates, ἐπιθυμητὴς ἰσχυρῶς αὐτοῦ, as
is said by the author of the Apolog. Xenoph. ὃ 28, Memorab. III.
11. 17. “He was of a fervid temperament, prone to sadness, and
having his mind always fixed on serious concerns. At length he
became still more gloomy, and even lost the power of preserving a

200 NOTES ON THE

manly steadiness and fortitude. Therefore he received the surname

τοῦ μανικοῦ. See Sympos. p.173.D. On the occasion of (6.
death of Socrates, he not only wept much, but loudly wailed and —

cried out. See C. LXVI. It is related by Alian, V. H. 1. 16.,

that he brought to the prison a tunic and cloak, to array Socrates

for death. γοδνν
m καὶ Κριτόβουλος ---Ἴ Οπίο, of whom an account is given in

PS

_

the notes on that dialogue, is said to have had four sons, Critobulus,

Hermogenes, Epigenes, Ctesippus. See Laert. II. 121. But the

Hermogenes here mentioned appears to have been the son of Hippo- —

nicus, and brother of Callias. Respecting him, see Heindorf on ~

Cratyl. § 3., and the remarks of Schneider on Xenoph. Memor. IV.
8, 4. on Sympos. I. 3. Compare also Proclus, Schol. on Cratyl.
p- 10. ed. Lips. Neither is Epigenes here to be understood as Crito’s

son, as there is no doubt of his being the same person as is mentioned —

in Apolog. Socrat. C. XXII. and Xenoph. Mem. III. 12, 2., and
whose father was Antiphon the Cephisian. — Respecting Aéschines,
the disciple of Socrates, see Diogen. Laert. II. 60—64.— Antis-
thenes is well known as a distinguished imitator of Socrates’ fortitude

a

and contempt of pleasure, and as the Founder of the sect of Cynics. ©

Respecting him, see Laert. VI. 1—19. A&lian, V. H. ΙΧ. 36.

_*

and elsewhere. — Ctesippus the Peanian, i. e. belonging Tlavavig —

δήμῳ τῆς Πανδιονίδος φυλῆς, is known from Euthydem. p. 279.
A. and Lysid. p. 206. B. foll. — Menexenus is distinguished by the

book bearing his name, written, as it appears, by Plato. He was of —

noble extraction, (see Lysid. p. 207. C.) and in his mature age
applied himself to the study of philosophy, and was a follower of
Ctesippus, and other sophists. See Lysid. p. 206. This accounts
for Ctesippus and Menexenus being here mentioned together.

" Πλάτων δέ, οἶμαι, ἠσθένει] The conjecture of Forster is not
improbable, that by these words Plato meant to signify the sorrow
which overwhelmed him at the approaching death of his illustrious
master.—The circumstance of Xenophon’s name not being mentioned
here, is enumerated by Athenazus, XI. 15., among the arguments to
prove that Plato and Xenophon were not on good terms. There is a
learned discussion on this point by A. Boeckh. in commentat. aca-

——

dem. De simultate, que Platoni cum Xenophonte intercessisse _
fertur. Berol. a. 1821. It has been rightly observed by Fischer

that Xenophon could not with propriety have been mentioned here,

since he had gone to Asia the year before the death of Socrates, and |

PHEDO. 50]

was still there, — For ἦν δὲ καὶ Κτήσιππος, Heindorf preferred
παρῆν δὲ καὶ Kr., but without necessity. For it is usual with the
Greeks, when verbs compounded with prepositions are to be re-
peated, to omit either verb or preposition in the repetition. The
omission of the verb is of very frequent occurrence in the Poets and
Herodotus. There is an example of the omission of the preposition in
Euripid. Bacch. 1062. λαβὼν γὰρ ἐλάτης οὐράνιον ἄκρον κλάδον
κατῆγεν, ἦγεν, ἦγεν εἰς μέλαν πέδον ; and many similar passages
have been collected by Elmsley on Eurip. Medea, v. 1219. Nearly
similar is Eurip. Orest. 1100. Pyl. πιθοῦ νιν, ἀνάμεινον δὲ ga-
σγάνου τομάς. Orest. μενῶ, τὸν ἐχθρὸν εἴ τι τιμωρήσομαι.
Plat. Phedr. p. 248. A.

ο Σιμμίας τέ ye —] Simmias and Cebes, the Thebans, are said
to have been disciples of Philolaus, a celebrated Pythagorean, who is
mentioned by Plato further on in this dialogue, as well as in many
other places. They were familiar associates of Socrates, (see Crito,
C. IV.) It is therefore evident why Plato introduces them in a dis-
cussion with Socrates on the immortality of the soul.. Compare
Diogen. Laert. II. 124. 125.— Phzdo appears to have been a
Theban, not a Cyrenean. See Ruhnken. on Xenoph. Mem. I. 2,
48. —~ Euclides was the founder of the School of the Megareans, also
called Eristici and Dialectici. See Laert. 11. 106—110. He relates
to Terpsion, of whom no particulars have been handed down, the
conversation of Socrates with Theztetus, in the dialogue of Plato,
which is known by the name of the latter. — Aristippus, the founder
of the Cyrenaic sect, is too well known to require any mention here.
The name of Cleombrotus the Ambraciot, is also well known. It is
said that, on reading this dialogue, he threw himself into the sea ;
on which subject there is extant an elegant epigram of Callimachus,
n. 24., which is also mentioned by Cicero, Tuscul. I. 34. For, even
from what follows, it may correctly be doubted whether another Cle-
ombrotus is referred to in this passage. For the suspicion of some
antient writers seems not groundless, that a reflection is here in-
tended to be cast on Aristippus and Cleombrotus, for being so for-
getful of Socrates through self-indulgence and luxury, as not to be
present on this occasion ; although the island of Agina was only
about 200 stadia from Athens, to which city they might easily have
crossed over. See Diogen. Laert. II. 65. III. 36. Atheneus, XII.
p- 544. D. Demetrius Rhetor. de Elocut. § 306. Compare Muel-

ler’s Aeginetica. p. 186.

202 NOTES ON THE

III. * πλησίον γὰρ ἦν —] The prison was near the market-

place, where the Court of the Heliaste was held. Compare Plat.
Legg. X. p. 908. A.

> ἕως ἀνοιχθείη] On this optative, which indicates a thing
frequently repeated, see Matth. ὁ 521. Buttm. ὁ 126.14. In the
same manner, a little further on: ἐπειδὴ δὲ ἀνοιχθείη : every time,
as soon as it was opened: which words Fischer misunderstood.

© διατρίβοντες μετ’ ἀλλήλων] That is, διαλεγόμενοι πρὸς
ἡμᾶς αὐτούς, as he says in C. LXV.—On the word ἀνεῴγετο,
see Scholiast on Lucian ad Solcec. T. 11. p. 54. τὸ ἀνέῳγε βούλον-
ται μὴ λαμβάνεσθαι ἐπὶ παθητικῆς διαθέσεως" ἀλλ’ οὐκ ἀκριβῶς
τοῦτο. χρῆται γὰρ μετὰ καὶ ἄλλων πολλῶν ὁ Πλάτων πα-
θητικῶς ἐν Φαίδωνι, ἀνεῴγετο, λέγων, ἡ θύρα οὐ πάνυ πρωΐ,
whence Fischer wrote, οὐ πάνυ πρωΐ, against all the MSS., and
without the sense requiring it. For the words οὐ πρῴ are to be pro-
nounced emphatically. On the form of this imperfect, see Matth.
ᾧ 168.— On the form πρωϊαίτερον, Thom. Mag. πρωΐτερον καὶ
πρωΐτατον' ἀμφότερα γὰρ Θουκυδίδης" ----κρείττω γὰρ ταῦτα
τοῦ πρωϊαίτερον καὶ πρωϊαίτατον. But this opinion is success-
fully controverted by Ruhnken on Timeus. Glossar. p. 227. Com-
pare Buttmann, Ausfthr. Griech. Grammatik, T. I. p. 264.

4 ὕρπερ εἰώθει ὑπακούειν] On the signification and use of the
verb ὑπακούειν, see Crito, C. I. note (*).— Immediately after-
wards, instead of the common reading, ἐπιμένειν, we have restored
περιμένειν from the best MSS. The meaning of both words has
been examined by Bekker, Lectionn. Philostratt. p. 89., and is thus
explained, by Fr. A. Wolf, on this passage: * ἐπιμένειν is to wait,
to await patiently the result of any thing ; περιμένευν is generally
to stay waiting for a person, to await the arrival of a person. Hence
the latter is commonly used absolutely, whereas the former is much
more frequently joined with ἕως dv.” I am therefore surprised that
this commentator approved of ἐπιμένειν, and rejected περιμένειν,
which seems to be used here with singular propriety. Further on,
C. LXV. ἡμᾶς δ᾽ ἐκέλευε περιμένειν. περιεμένομεν οὖν. A
little before: περιεμένομεν οὖν --- ἕως ἀνοιχθείη τὸ δεσμωτήριον.
Sympos. in. οὐ περιμενεῖς ; κἀγὼ ἐπιστὰς περιέμεινα. Rep. I.
at the beginning, ἐκέλευσε --- τὸν παῖδα περιμεῖναί ἑ κελεῦσαι.
Xenoph. Cyroped. IV. 2, 9. καὶ τοὺς Ὑρκανίους περιμένειν
ἐκέλευσε, ἵνα ἅμα ἴοιεν. Ibid. VII. 5, 39, ἄνδρες φίλοι; περι-
μένετε, ἕως τὸν ὄχλον διωσώμεθα, in which passage remark the
omission of ἄν.

~ hate

PHZEDO. 203

* οὐ πολὺν --- χρόνον ἐπισχών] That is, he returned not long
afterwards, Charmid. p. 160. E. καὶ ὃς ἐπισχὼν --- ἔφη. Alci-
biad. II. p. 142, Ὁ, Phedo, p. 95. E. συχνὸν χρόνον ἐπισχών.
Legg. VI. p. 761. Β. σμικρὸν ἐπισχόντες. ΑἸ ΞΟΠ πο5 adv. Ctesi-
phont. ᾧ 10, in Lys. and ΚΖ βοι. Or. Sel. ed. Bremi. ὁ δὲ αὐτὸς
ἀνὴρ μικρὸν ἐπισχὼν ἔξεισιν ἐκ τοῦ δικαστηρίου. Α little further
on, for ἐκέλευσεν several MSS., and amongst them Bodl., have
ἐκέλευεν. But there is nothing objectionable in this union of
the aorist and the imperfect. Further on, p. 61. A. ἐπειδὴ ἥ τὲ
δίκη ἐγένετο καὶ ἡ τοῦ θεοῦ ἑορτὴ διεκώλυέ pe ἀποθνήσκειν,
ἔδοξε χρῆναι κ- τ. r. Ibid. p- 61. C. at the end. Parmenid.
p- 127. A. ἀνεγνώρισέ τὲ pe ἐκ τῆς προτέρας ἐπιδημίας καὶ
ἠσπάζετο, καὶ --- τὸ μὲν πρῶτον ὦκνει, --- ἔπειτα μέντοι διηγεῖτο.
Phedr. p. 228. Β. ἰδὼν μὲν ἰόντα ἥσθη, ὅτι ἕξοι τὸν συγκορυ-
βαντιῶντα, καὶ προάγειν ἐκέλευε. Different tenses are with pro-
priety joined together, when two or more actions are to be regarded
in a different manner, and separated in thought from one another.

f εἰριόντες οὖν KaTEX. — ἄρτι λελυμένον] That is, at the very
moment when we were entering. The common reading, εἰρξελθόντες,
when we had entered, is less adapted to the sense of the passage.

® ἀνευφήμησε] Cried out with weeping and wailing, according to
Valer. Maxim. VII. 2. This is one of those words wherein we trace
the Attic delicacy, which applies to sad and disastrous things words
properly applicable only to what is agreeable; which the grammari-
ans call κατ᾽ ἀντίφρασιν. For εὐφημεῖν and ἀνευφημεῖν are pro-
perly said of words and expressions well-omened and fortunate. But
(κατ᾽ ἀντίφρασιν,) they also signify to lament, to cry out, to wail.
Hesychius: ἀνευφημήσει'" ἀνοιμώξει, κατὰ ἀντίφρασιν" Σοφοκλῆς
Τραχινίαις, where see the commentators. He also says: εὐφη-
μοῦσι" στένοῦσι, κλαίουσι. See Sophocl. Trachin. 783. lian.
V. H. X1V. 1. and the observations on the word εὔφημος used for
δύσφημος, made by Stanley on AXschyl. Agamemn. 1227. Yet
Hermann, on Sophocl. Trachin., in the place before quoted, does not
acknowledge any ἀντίφρασις in the word ἀνευφημεῖν : which he
explains to mean, to cry out εὐφήμει ; that is, to cry out, * let ill-
omened words be refrained from.”

h τῶν τοῦ Κρίτωνος] Of the slaves of Crito. For noble and
rich Athenians seldom went abroad alone, but were generally ac-
companied by several attendants. See Meno, p. 82. B. ἀλλά μοι
προςκάλεσον THY πολλῶν ἀκολούθων τουτωνὶ τῶν σαυτοῦ ἕνα,
ὅντινα βούλει.

204 NOTES ON THE

i ἀνακαθ. ἐπὶ τὴν κλ.] That is, raising himself on the bed. For |
Socrates, who had been freed from his chains at the first dawn, was
not yet risen from his bed; he now sits up in the bed. A little after-
wards, καθῆκε τὰ σκέλη ἀπὸ τῆς κλίνης Kai καθεζόμενος οὕτως
ἤδη τὰ λοιπὰ διελέγετο. The common reading, εἰς τὴν κλίνην, is
bad, since ἵζεσθαι and καθίζειν εἴς τι mean to go and sit dow
somewhere, as is clearly shown by Valckenar, on Herodot. VIII. 71.

k τρίβων ἅμα] While rubbing. Herodot. 1. 179. ὀρύσσοντες
ἅμα τὴν τάφρον ἐπλίνθευον. Xenoph. Anab. III]. 3.7. φεύγον-
τες ἅμα ἐτίτρωσκον. Republ. VII. p. 521. C. τόδε ἐννοῶ λέγων͵
ἅμα. : Ἢ
ι Ὡς ἄτοπον ---ἼἼ Thom. Mag. ἄτοπον οὐ μόνον τὸ ἄλογον,
ἀλλὰ καὶ τὸ θαυμαστὸν καὶ παράδοξον. Πλάτων ἐν Φαίδωνι.
See Crito, Ὁ, II. note (f).

m ὡς θαυμασίως πέφυκε πρὸς τ. δ.] How wonderful is the re-—
lation between pleasure and pain in this, that they will not be present
with a man at once, ὅς. For τῷ, with an infinitive, is in this that,
or because that, as in Rep. V. p. 471. D. II. p. 861. C. IV.
p- 429. Ο.

Ὁ ὥρπερ οὖν καὶ αὐτῷ μοι ἔοικεν, ἐπειδὴ ὑπὸ τ. δ.] The
colon, commonly put after ἔοικεν, is erroneous, as is well remarked
by Heindorf, Sophist. p. 306. For ἔοικέ μοι is never used instead
of φαίνεταί μοι, δοκεῖ μοι. Even after these words: αὐτῷ μοι
ἔοικεν, φαίνεται is added by a kind of negligence in the construc-
tion. Sophist. p. 225. Ὁ. δοκῶ μὴν τ΄ γ. δ. -- καλεῖσθαι κατὰ
γνώμην τὴν ἐμὴν οὐχ ἕτερον ἀδολεσχικοῦ. Laches. p. 192. C.
τοῦτο τοίνυν ἔμοιγε φαίνεται, ὅτι οὐ πᾶσά γε, ὡς ἐγῴμαι,
καρτερία ἀνδρία σοι φαίνεται. Phileb. p. 82. C. οἶμαι ---- κατά
γε τὴν ἐμὴν δόξαν ἐμφανὲς ἔσεσθαι. Lys. p. 221. E., where after
ὡς ἔοικε we find ὡς φαίνεται. Theocr. VII. 80. καίτοι, κατ᾽ ἐμὸν
νόον, ἰσοφαρίσδεν ἔλπομαι. Aristoph. Plut. v. 827. δῆλον ὅτι
τῶν χρηστῶν τις, ὡς ἔοικας, El.

“ΝΣ

LXIV. 4 ἢ ἐμοὶ ἐπιστέλλεις] The verb ἐπιστέλλειν is pro- |
perly used concerning the last will of the dying. See Valcken. on
Hippolyt. p. 255. The common reading, ἐπιτέλλῳ, does not appear _|

PHZEDO. 205

to be in accordance with the usage of prose writers. Homer uses it
in a similar sense, Iliad. X XIII. 95. and 107.

Ὁ ἐν χάριτι ποιοῖμεν] Xenoph. CEcon. VIII. 10. try ἂν
δέῃ --- ἐν χάριτι διδόναι. Theocrit. V. 69. τὺ δ᾽ ὦ ’γαθέ, μήτ᾽
ἐμέ, Μόρσων, ἐν χάριτι κρίνῃς, μήτ᾽ ὧν rb γα τοῦτον ὀνάσῃς.

© οὐδὲν καινότερον] This comparative is not used simply for
the positive. See Euthyphro, in. τί: νεώτερον γέγονεν ; Nitzsch.
in Append. to Plat. Ion. p. 56 foll.

ὦ ὑμῶν αὐτῶν ἐπιμ. So as to improve in virtue and wisdom.

© ἐμοὶ καὶ τοῖς ἐμοῖς] To me and mine.

ἔ οὐδ᾽ ἐὰν πολλὰ bor. — ποιήσετε] That is, even if you pro-
mise much, you will avail nothing. For οὐδὲν πλέον ποιήσετε is
the same as οὐδὲν ὄφελος ὑμῖν ἔσται. See Viger, p. 138.

8. οὗτος ὁ Σωκρ. ὁ νυνὶ διαλ.] The words are to be construed
thus: ὡς οὗτος ὁ Σωκράτης ὁ νυνὶ διαλ. καὶ ὃ. EK. T. Δ. ἐγώ εἰμι.
“1 cannot persuade Crito,” he says, “" that the Socrates who is
now conversing with him and you, and who arranges and de-
termines what is said, i. e. who is endued with spirit and in-
tellect, is myself.” This passage is spoken of by Cicero, Tuscul.
I, 43.

h ἐρωτᾷ On, πῶς we θάπτῃ] Ifthe common reading, πῶς δεῖ μὲ
θάπτειν, was found in any MSS. by Stephanus, there can be no doubt
that it arose from an interpretation of what is called the deliberative
subjunctive, of which the use in the third person is rather uncommon.
Crito had before asked Socrates: θάπτωμεν δὲ σε τίνα τρόπον ;
and Socrates now, as it were, putting himself in the place of Crito,
repeats his expression, saying: πῶς pe Odmry, i. 6. how he is to
bury me. Plat. de Legg. p. 719. E. πότερον οὖν ὁ τεταγμένος
ἐπὶ τοῖς νόμοις μηδὲν τοιοῦτον προςαγορεύῃ ἐν ἀρχῇ THY νόμων
--- καὶ μὴ φράζῃ τε καὶ ἐπαπειλήσας τὴν ζημίαν ἐπ᾽ ἄλλον
τράπηται νόμον, παραμυθίας δὲ καὶ πειθοῦς — μηδὲ ἕν προς-
διδῷ; Sophist. p. 225. A. τῷ δὲ λόγοις πρὸς λόγους ri TiC,
ᾧ Θεαίτητε, ἄλλο εἴπῃ; Meno, p. 92. Ε. ἀλλὰ σὺ εἰπέ, παρὰ
τίνας ἔλθῃ ᾿Αθηναίων. Protag. p. 348. D. περιιὼν ζητεῖ, ὅτῳ
ἐπιδείξηται καὶ μεθ’ ὅτου βεβαιώσηται. Rep. 1. p. 348. E.
οὐκέτι ῥάδιον ἔχειν ὅ τί τις εἴπῃ. Aristoph. Nubb, 438. ποῖ τις
φύγῳ; Sophocl. Gd. Col. 170. θύγατερ, ποῖ τίς φροντίδος
ἔλθῃ; Compare Matthie Gr. § 616. 3.

i εἰς μακάρων δή τινας Compare p. 107. D. οὗτος ἄγειν
ἐπιχειρεῖ εἰς δή τινα TOTOY.

k ἄλλως λεγ. 1. 6. μάτην.

T

206 NOTES ON THE

1 ἐγγνήσασθε οὖν pe πρ. Κρ] “EyyvacOai τινα is to under-
take to deliver up a person to another, to become bail for a person, to
pledge one’s-self for another. Demostben. p. 609. ed. Reisk. ταῦθ᾽
ὑπὸ τῆς ἑαυτοῦ γυναικὸς ὁρῷτο ποιῶν, ἣν ὡς ἐλεύθερος ἐγγυή-
σατο. Ibid. 899. μάρτυρας ὑμῖν παρασχήσομαι, ὡς οὐκ ἠγγυη-
σάμην ἐγὼ τὸν Παρμένοντα. Ibid. p. 1349. ἐγγυῶντα τὰς ἑτέ-
ρων θυγατέρας ὡς ἑαυτοῦ οὔσας. ---- Α5 the Greeks use the phrases
μάχην μάχεσθαι, ἔχθος ἐχθαίρειν, and others of the kind, so we
here find ἐγγυᾶσθαι ἐγγύην. And since ἐγγυᾶσθαι takes an ac-
cusative of the person, it is also correct to say ἐγγύην ἐγγυᾶσθαί
τινα, in a similar mariner as ἔχθος ἐχθαίρειν τινά, μῖσος μισεῖν
τινα, and other expressions of the same nature, are used.

ἂν οὗτος μὲν yap ἡ μὴν Tapapeveiy] Understand ἠγγυήσατο.
-- ἀγανακτῇ, be indignant, troubled, or grieved. Further on, C.
LXVI. ᾿Απολλόδωρος δὲ καὶ ἐν τῷ ἔμπροσθεν χρόνῳ οὐδὲν
ἐπαύετο δακρύων, καὶ δὴ καὶ τότε κλάων καὶ ἀγανακτῶν οὐδένα
ὕντινα οὐ κατέκλασε.

" ὡς ἢ προτίθεται --- κατορύττει)]χη The verbs ἐκφέρειν, κα-
τορύττει» and προτίθεσθαι are here used in their proper sense as
applied to funerals. See Kirchmann. de Funerib. Roman. lib. 11.
c.1.andI.12. The middle verb is accounted for by referring it to
Crito himself as conducting the arrangements of the funeral, which
he had undertaken to do. See Eurip. Alcest. 378, where Admetus,
being about to die, reproaches in these words his father, who refuses
to die in his stead: τοιγὰρ φυτεύων παῖδας οὐκέτ᾽ ἂν φθάνοις, οἱ
γηροβοσκήσουσι καὶ θανόντα σε περιστελοῦσι καὶ προθήσονται
ψεκρόν. The Athenian law, in Demosthen. in Macart. p. 1071. R.
τὸν ἀποθανόντα προτίθεσθαι ἔνδον, ὅπως ἂν βούληται. Lu-
cian. de Luctu, § 27. μετὰ ταῦτα δὲ λούσαντες αὐτὸν καὶ μύρῳ
τῷ καλλίστῳ χρίσαντες τὸ σῶμα καὶ στεφανώσαντες τοῖς ὡραίοις
ἄνθεσι προτίθενται.

° ob μόνον εἰς αὐτὸ τοῦτο] Not only in that respect, that is,
in respect τοῦ μὴ καλῶς λέγειν. --- With πλημμελὲς understand
ἐστιν.

LXV. ἃ ἀνίστατο εἰς οἴκημά τι] That is, he rose and went into
a certain chamber. Aristoph. Plut. 683. ἐπὶ τὴν χύτραν τὴν τῆς
ἀθάρης ἀνίσταμαι. Eurip. Heraclid. 59. ἀνίστασθαί σε χρὴ εἰς
“Apyoc. These words are to be explained in the same manner as 6
explained ἐπειχωριάζειν ᾿Αθήναζε, C. I. On the word οἴκημα, t
which is used for separate parts of a building according to circum-
stances, see Valckenaer on Ammon. III. 4. and Dorvill. on Charit.

ἐν

oe ἀκ δ

PHZDO. 207

p- 587.— Further on, the fuller construction would have been :
περιεμένομεν οὖν ποτὲ μὲν πρὸς ἡμᾶς αὐτοὺς 0. — τοτὲ OE—,
But τοτὲ μὲν is often omitted before τοτὲ δὲ, in the same manner as
ὃ μὲν is sometimes omitted before ὁ δέ. See Hermann Viger.
p. 768.

b δύο γὰρ αὐτῷ υἱεῖς] Compare note on Apol. Socr. C. XXIII.

© καὶ αἱ οἰκεῖαι γυναῖκες ἀφ.) Nothing can be more fabulous
than the assertion that Socrates had two wives at one time. This
passage has, however, been so far abused as to be urged in proof of
that position, among others by Tiber. Hemster: who, in his note on
Lucian. Halcyon. T. I. p. 184., and in the Preface, p. xxxiii.,
athrms that it is clear from these words of Plato, that both the wives
of Socrates, Xanthippe and Myrto, survived their husband. To
prove this, he argues that γυναῖκες ought to be translated wives.
This is fully refuted by Io. Luzac in Lect. Att. p. 38 foll., where he
has investigated the subject thoroughly, and proved the futility of
such a supposition. Luzac translates οἰκεῖαι γυναῖκες women of
the house and family, female relations or domestics; for if Plato
intended to speak of wives, he would have merely said at γυναῖκες,
not αἱ οἰκεῖαι γυναῖκες. Almost the same arguments have been
employed against the opinion of Hemsterh. by Heindorf, on this
passage.

ἃ οὐ καταγνώσομαί ye cov] I shall not perceive in your case.
Euthyphr. p. 2. B. οὐ γὰρ ἐκεῖνό ye καταγνώσομαι, ὡς σύ γε
ἕτερον. Tim. Ρ. 19. Ὁ. Alcibiad. 2. p. 148,0, Demosth., Mid;
c. 2. οὐ γὰρ ἂν καταγνοίην ὑμῶν οὐδενός.

© τῶν ἀρχόντων] Understand τῶν ἕνδεκα.

Γ ἃ ἦλθον ἀγγέλλων] What I have come announcing. This
reading is preferable to ἀγγελῶν. See Bernhardy Synt. p. 370.
Hermann and Elmsley on Eurip. Med. 1024. Bornemann on
Xenoph. Anab. VII. 7, 17.

Ε καὶ παρὰ πάντα μοι τὸν χρόνον] ‘The preposition παρὰ is
often thus used to signify duration of time. Xenoph. “Mem. II. 1, 2.
παρὰ τὴν ἐκείνου ἀρχήν, under his government, while he governed.
The sense is: throughout the whole thirty days which I have passed
in prison, he visited me, and sometimes talked with me.

h rowarw ὁ ἄνθρωπος] “AvOpwrog is generally thus used in
speaking of a common and mean person: as here of the attendant
and minister of the Eleven, and further on of the executioner. — The
seed of the hemlock was bruised, in order to extract the juice. See
Plin. H. N. XXV. 19,

208 NOTES ON THE

i καὶ Evyy.] Stephanus has correctly rendered this: et quidem
nonnullos suis amoribus potitos.

K οὐδὲν γὰρ οἶμαι κερδαίνειν] On this use of the Present In-
finitive, see note on Crito, C. XIV.; and on the circumstance itself,
see Antonin. IV. 47., and the note of Gataker. A little further on,
the words παρ᾽ ἐμαυτῷ are not superfluous, but are added to define
more accurately the meaning of ὀφλεῖν γέλωτα, which signifies
to incur ridicule either with others, or with one’s-self. Therefore it
was almost necessary to add παρ᾽ ἐμαυτῷ, i.e. in my own mind.
The meaning then is: I think that by drinking the hemlock a little
later I gain nothing else than this, that I shall appear ridiculous in
my own eyes. In the words φειδόμενος οὐδενὸς ἔτι ἐνόντος, al-
lusion is made to the verse of Hesiod, Works and Days, 367.
μεσσόθι φείδεσθαι, δειλὴ δ᾽ ἐνὶ πυθμένι φειδώ. Seneca Epist. 1.
Nam ut visum est majoribus nostris: Sera parsimonia in fundo
est.

LXVI. 4 εἶεν, ἔφη, ὦ B.] Heindorf’s assertion that εἶεν has al-
ways the meaning of trying or proving, cannot be satisfactorily proved.
This meaning does not come from the word itself, but rather from
the next sentence or turn of the discourse, as in this passage. —The
words σὺ γὰρ τούτων ἐπιστήμων, are put first, because the Greeks
usually put that part of the sentence first, which contains the reason
of what is about to be said. The particle ydp is prefixed in such
cases. Aschyl. Agam. 1077. ἐγὼ δ᾽, ἐποικτείρω γάρ, ob θυμώ-
σομαι. Sympos. Ὁ. 175. C. τὸν οὖν ᾿Αγάθωνα, τυγχάνειν γὰρ
ἔσχατον κατακείμενον μόνον, δεῦρ᾽ ἔφη φάναι, Σώκρατες, παρ᾽
ἐμὲ κατάκεισο. Ibid. p. 204. Ο. καὶ ἐγὼ εἶπον, εἶεν δή, ὦ ξένη,
καλῶς γὰρ λέγεις" τοιοῦτος ὧν ὁ "Ἔρως τίνα χρείαν ἔχει τοῖς
ἀνθρώποις ; Ν

b Ewe ἄν σου βάρος.] ov is not to be changed here into cot.
See note on Crito, C. XV. Rep. VII. p. 518. C. Symp.
p- 215. E.

© καὶ οὕτως αὐτὸ ποιήσει] ““ And thus, while you are walking,
it will operate of itself, so as to require nothing else.” ITovety, like
the Latin facere, is used respecting the operation of medicines. See
Dioscorides, C. I. 95. ποιεῖ πρὸς φάρμακα, is efficacious against
poisons.

ἃ καὶ μάλα ἵλεως] Very cheerfully. This use of καὶ μάλα is
frequent, καὶ having an intensive force. A little further on, καὶ
μάλα ebyepiic καὶ εὐκόλως ἐξέπιε.

© ταυρηδὸν ὑποβλέψας That is, looking at him with firm coun-

PHEDO. 209

tenance, fixing his eyes steadily on him. See Wyttenb. Epist. Crit.
p- 46. The sense of the subsequent words is: Is it lawful to pour
Jorth to any God a libation from this potion?

f μέτριον εἶναι π.1] That is, to be sufficient.

8 ἐπιόχόμενος] Having put the cup to his lips, which is the
force of the middle voice. For ἐπέχειν τινὶ πιεῖν is to offer, or
present a potion to any one, as Arist. Nubb. 1385, Apoll. Rhod. I.
472. ἡ Kai ἐπισχόμενος πλέον δέπας ἀμφοτέρῃσι πῖνε. Stesi-
chor. in Athen. XI. p. 499. Β. σκύφιον δὲ λαβὼν πῖεν ἐπισχό-
μένος.

h κατέχειν τὸ μὴ δακρ. Scarcely could we refrain from weep-
ing. Soph. Philoctet. 349. οὐ. πολὺν χρόνον μ᾽ ἐπέσχον ph με
ναυστολεῖν ταχύ. See Hermann on Viger. p. 810 foll.

1 ἐγκαλυψάμενος Covering my face with my cloak. See Dor-
vill on Charit. p. 274.

K οἵου ἀνδρός] That is, ὅτε τοιούτου.

1 οὐδένα ὅντινα οὐ κατέκλασε] This reading κατέκλασε, which
is found in the best MSS., was restored bya conjecture of Stephanus,
instead of the common reading, κατέκλαυσε. It is supported by the
usage of the language, for Wyttenb. was wrong in asserting that
κατακλᾶν could not be taken thus simply. It is used in exactly a
similar manner by Plutarch, Life of Pericl. c. 37. ἡ παροῦσα δυς-
Tuxia τῷ Περικλεῖ περὶ τὸν οἶκον, we δίκην τινὰ δεδωκότι τῆς
ὑπεροψίας καὶ τῆς μεγαλαυχίας ἐξείνης, ἐπέκλασε τοὺς ᾿Αθηναί-
ove. Life οἵ Demosthen. c. 17, ὁρῶντες ἐπικλῶντα πολλοὺς καὶ
ἀποθηλύνοντα τὸν Αἰσχίνην τῷ λογῳ τούτω πρὸς οἶκτον. And
κατακλᾶν. Achill. Tat. 111, 10. λῃστὴν μὲν καὶ Ἕλληνα καὶ
φωνὴ κατέκλασε καὶ δέησις ἐμάλαξεν, where see Jacobs, and in
Addit. ad Athen. p. 277.

™ οἷα ποιεῖτε] This is an expression of wonder and displeasure.
Euthyphr. p. 15. E. ota ποιεῖς, ὦ ἑταῖρε, ἀπ᾽ ἐλπίδος pe καταβα-
λών. Charmid. p. 166. Ὁ, Alcibiad. I. p. 113. E.

" οὗτος ὁ δοὺς τὸ g.] These words are thought by some critics
to be a gloss, but without sufficient reason. For in familiar dis-
course, such a repetition, when consistent with perspicuity, is not
inadmissible. Besides, if these words were omitted, the collocation
would be: καὶ ἅμα οὗτος ἐφαπτόμενος αὐτοῦ.

© διαλιπὼν] Leaving some interval, he now and then looked at.
Further on, ὀλίγον χρόνον διαλιπὼν ἐκινήθη. The word δια-
λιπών is also used simply, see Bast. Epist. Crit. p. 178.

t 3

210 NOTES ON THE

P ἐπανιὼν οὕτως] Advancing his hand higher and higher towards
the vital parts.

4 αὐτὸς ἥπτετο] Socrates himself also touched his limbs as they
were becoming cold, and said that he should die when ὅδ. For so
these words are to be understood with Fischer. Others refer them to
the attendant, but incorrectly ; at least Forster's conjecture, αὖθις;
must be adopted in that case. On the euphemism τότε οἰχήσεται,
see Bergler on Alciphr. I. 232.

τ περὶ τὸ ἦτρον] Meeris: ἦτρον. τὸν ὑπὸ τὸν ὀμφαλὸν
τόπον ᾿Αττικῶς" ὑπογάστριον “Ἑλληνικῶς. Timeus: ἥτρον" ὁ
μεταξὺ ὀμφαλοῦ τε καὶ αἰδοίου τόπος.

5 ἐνεκεκάλυπτο γάρ] After the manner of dying persons. See
Xenoph. Cyrop. VIII. 7, 28. Livius IV. 12., VIII. 9.: where the
death of Decius is narrated. Sueton. Cesar. c. 82.

ι τῷ ᾿Ασκλ. 6¢.] This is beautifully said. For the sick were
wont, on the recovery of their health, to sacrifice a cock to A‘scula-
pius. Socrates. thus indicates that being now at length released
from the chains of the body, he shall attain true health.

ἃ εἴ τι ἄλλο λέγεις] If you have any other commission to give
me.

Υ τὰ ὄμματα ἔστησεν] Had fived his eyes, his eyes had become
fixed. See Dorvill on Charit. p. 404.

w ξυγνέλαβετ. or.| Closed his mouth. See Kirchmann. de
Funeribus, 1. 6. p. 45.: and Casaubon on Suet. Octav. 99.

LXVII. ὁ τῶν τότε ὧν ἐπειράθ.] This passage is considered
corrupt by Wyttenbach and Heindorf. The former suggested the
reading τῶν πώποτε. The latter thought that the whole passage
ought to be remodelled thus: ἀνδρός, ὡς ἡμεῖς φαῖμεν ἄν, πάν-
των, τότε ὡς ἐπειράθημεν, ἀρίστου καὶ ἄλλως φρονιμωτάτου
καὶ δικαιοτάτους. The MSS. give no assistance. One of them,
however, omits τῶν τότε, in which words there must be some
corruption. Perhaps we ought to write: ἀνδρός, we φαῖμεν ἄν,
τότε θ᾽ ὧν ἐπειράθημεν ἀρίστου, καὶ ἄλλως φρ. a man both
then, when he was dying, the best of all, and through his whole
life the wisest and most just. Thus the praise of courage and
endurance, which were most conspicuous towards the end of his

life is given to Socrates: for ἄριστος is well known to be pe-
culiarly applicable to a man of courage and fortitude. . Wisdom and
justice are also attributed to him as virtues which he cultivated
through his whole life-time. In which words an animated picture

PHZEDO. 211

is placed before the eyes of the reader, of all the virtues for which
this illustrious sage was distinguished. Therefore καὶ ἄλλως is
referred to the foregoing τότε θ᾽, as in C. LXV. σὲ δ᾽ ἐγὼ καὶ
ἄλλως ἔγνωκα ἐν τούτῳ χρόνῳ γενναιότατον ---καὶ δὴ καὶ νῦν
εὖ οἵδ᾽ ὅτι οὐκ ἐμοὶ χαλεπανεῖς. Others have referred τῶν τότε

to the contemporaries of Socrates; and applied ἄλλως to all pos-
terity.

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